VARIOUS SELECTIONS FROM

WATCHING AND WAITING

 

 

This magazine by the

SOVEREIGN GRACE ADVENT TESTIMONY

 

Website: WWW.SGAT.ORG

 

 

Their objects are:

 

 

1. To teach the nearing approach of our Lord’s return. James 5: 8

 

 

2. To hold forth the Truth and to expose and resist error. Jude 3

 

3. To note passing events in the light of ‘the Scripture of Truth.’ 2 Peter 1: 19

 

 

4To unfold the Word of God by comparing Scripture with Scripture. Acts 17: 11

 

 

5. To encourage missionary endeavour, and all service for Truth. Acts 1: 8

 

 

6. To comfort and strengthen those who seek to stand with the Lord,

apart from abounding lawlessness. 2 Timothy 2: 19

 

 

To call for separation from false ecumenism. 2 Corinthians 6: 14-18

 

 

*       *       *

 

 

[PART 1]

 

 

CONTENTS

 

 

 1. THE BOOK OF PSALMS

 

 

2. EVENTS AT CHRIST’S COMING

 

 

3. THY KINGDOM COME

 

 

4. SIMON THE CYRENINE

 

 

5. JOSEPH OF ARIMATHEA

 

 

6. DIVINE CHOICE

 

 

7. OIKOUMENE

 

 

8. THE CHRONOLOGY OF EZEKIEL’S PROPHECIES

 

 

9. THE DESTRUCTION OF ANTICHRIST

 

 

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1

The Book of Psalms

 

 

By Andrew A Bonar

 

 

(This article is taken from the preface of Dr Bonar’s book, ‘Christ and His Church in the Book of Psalms,’ published in 1859).

 

 

[Volume 27, No 15.   July/September, 2010.]

 

 

 

Few of the Books of Scripture are richer than the Book of Psalms, that ‘Hymn-book for all times,’ as it has been called.  There,’ says Luther, ‘you look right down into the heart of saints, and behold all manner of joys and joyous thoughts toward God and His love springing lustily into life!  Again, you look into the heart of saints as into death and hell!  How gloomy and dark their mournful visions of God.’  Another has said, ‘The Psalms teach me to prize a much tried life.’  And Tholuck (who gives these quotations) remarks, ‘Songs which, like the Psalms, have stood the test of three thousand years, contain a germ for eternity.’

 

 

The Psalms are for all ages alike - not more for David than for us.  Even as the cry, it is finished!’ though first heard by the ear of John and the women from Galilee, who stood at the cross, was not meant for them more truly than for us; so with the Psalms.

 

 

The writers were prepared by God, through personal and public circumstances, for breathing forth appropriately the mind of Him Who used them.  Irving, in his preface to Horne on the Psalms, has spoken some most valuable truth on this subject.

 

 

He remarks that the Psalms, like the prophetic writings, ‘arose by the suggestion of some condition of the Church, present in the days of the prophets, as the particular case.  But passing beyond this in time, and passing beyond it in aggravation of every circumstance, they give as it were a consecutive glance of all the like cases and kindred passages in the history of the Church, and bring out the general law of God’s providence and grace in the present, and in all the future parallel cases.’  The Psalmist, however, was not to be an automaton, nor his readers mere lookers‑on or listeners to what the automaton gives forth.  Therefore, God moulded His man to His purpose, and cast him into the conditions that suited His ends.  And still he was a man, acted on by course of nature, and manifest to the people as a fellow-man, through whom, indeed, they heard soul-stirring truth, uttered with ear-piercing words, but suited to their case, and thrust in their way, and spoken to their feelings, and pressed on their consciences, and riveted there by the most mighty sanctions of life and death, present and eternal.  And as THE WORD which was in the beginning took not voice, nor intelligence, but flesh, human flesh, and the fullness of the Godhead was manifested bodily; so when that same Word came to the fathers by the prophets, and discovered a part of His fullness, it was through their flesh, or their humanity - that is, through their present condition of spirit, and mind, and body, and outward estate.’

 

 

It was for this end that God led David the round of all human conditions, that he might catch the spirit proper to every one, and utter it according to the truth.  He allowed him not to curtail his being by treading the round of one function; but by a variety of functions He cultivated his whole being, and filled his soul with wisdom and feeling.  He found him objects of every affection.  He brought him up in the sheep-pastures, that the groundwork of his character might be laid through simple and universal forms of feeling.  He took him to the camp, that he might be filled with nobleness of soul, and ideas of glory.  He placed him in the palace, that he might be filled with ideas of majesty and sovereign might.  He carried him to the wilderness and placed him in solitudes, that his soul might dwell alone in the sublime conception of God and His mighty works.  And He kept him there for long years, with only one step between him and death, that he might be well schooled to trust and depend upon the providence of God.  And in none of these various conditions and vocations of life did He take from him His Holy Spirit.  His trials were but the tuning of the instrument with which the Spirit might express the various melodies which He designed to utter by him for the consolation and edification of spiritual men.  John the Baptist, having to be used for rough work, was trained in the desert ... Every one hath been disciplined by the providence of God, as well as furnished in the fountains of his being, for that particular work for which the Spirit of God designed him.’

 

 

The literal and historical sense is in the highest degree profitable; as Calvin, and Venema, and Matthew Henry, and others, have shewn.  But our principle is, that having once found the literal sense, the exact meaning of the terms, and the primary application of the Psalm, we are then to ask what the Holy Spirit intended to teach in all ages by this formula.  Bishop Horne speaks of such study as being like a traveller’s ascent to an eminence, ‘neither unfruitful nor unpleasant,’ whence he gets an extensive prospect lying beyond, and stretching away to the far distance.  Bishop Horsley quotes 2 Samuel 23: 2, The Spirit of Jehovah spake by me, and His word was in my tongue - and adds, ‘If David be allowed to have had any knowledge of the true subject of his own compositions, that subject was nothing in his own life, but something put into his mind by the Holy Spirit of God.’ This is so far true; but at the same time let us hold (as stated above) that what the Spirit put into David’s mind, or the mind of any other writer, was done not abruptly, but in connection with the writer’s position.  Even as our Lord’s sayings for all ages were not uttered at random in any circumstances, but were always connected naturally with some present passing event or incident.

 

 

Jesus answered and said,’ is true of them all: He strung His pearls on the thread of passing occurrences.  And even so is it with the Psalms.  They take their rise in things local and temporary, but they pass onward from the present into the ages to come.

 

 

Now, in the early ages, men full of the thoughts of Christ could never read the Psalms without being reminded of their Lord.  They probably had no system or fixed theory as to all the Psalms referring to Christ; but still, unthinkingly we might say, they found their thoughts wandering to their Lord, as the one Person in Whom these breathings, these praises, these desires, these hopes, these deep feelings, found their only true and full realisation.  Hence Augustine (Psalm 58) said to his hearers, as he expounded to them this book, that ‘the voice of Christ and His Church was well-nigh the only voice to be heard in the Psalms’ - ‘Vix est ut in Psalmis inveniamus vocem nisi Christi et Ecclesiae;’ and on another occasion (Psalm 43), ‘Everywhere diffused throughout is that man whose Head is above, and whose members are below.  We ought to recognise His voice in all the Psalms, either waking up the psaltery or uttering the deep groan - rejoicing in hope, or heaving sighs over present realities.’  Tertullion (quoted by Horne) says, ‘Omnes pocne Psalmi Christi personam sustinent.’

 

 

We set out with laying down no other principle of interpretation in regard to the speakers in these sacred songs, than this one, - viz., we must consider this book as not of private interpretation (2 Peter 1: 20).  Its utterances did not originate with the authors themselves.  It is one of those writings which holy men of God spake as they were moved by the Holy Ghost;’ and therefore it is decidedly erroneous to suppose, that because David, or any other, was the author, that therefore nothing is spoken of, or sung, but matters in which they were mainly or primarily concerned.  Not unto themselves, but unto us they did minister,’ is true here also (1 Peter 1: 12).  We cannot err far, therefore, if with Amyrauld we keep ‘our left eye on David, while we have our right eye full on Christ.’  In some instances, the Head exclusively speaks, or is spoken of; and in a few others the Members alone; but generally, the strain is such in feeling and matter, that the Head and Members together can use the harp and utter the song.  And so important are these holy songs, that nearly fifty of them are referred to in the New Testament, and applied to Christ.

 

 

Hengstenberg has evidently felt, in spite of his dread of admitting Messiah into the Psalms too often, that one individual was very generally present to the writer’s mind.  He is constrained to admit that reference is made to some ideal perfect one, or some ideal righteous one, who is the standard.  Unwittingly he thus grants the fact, that none can read those songs of Zion without being led to think upon some one individual as the ever recurring theme.  (Another German writer, Baehr, treats the Cherubim somewhat in the same manner.  He says that the cherub is ‘the image of the creature in its highest form - an ideal creature.’  What is this ideal of perfection in the creature, but just the Redeemed church?  And why are men reluctant to leave the abstractions of philosophy for the realities of revelation?).  And as the Scriptures do not speak in the style of philosophy, we may safely say, that the reference in all these cases is not to any abstract ideal person, but to the real living One, in Whom all perfections meet, and against Whom all the plots and malice of hell have ever been directed - Messiah, the Righteous One.

 

 

There is in almost every one of all these Psalms something that fitted them for the use of the past generations of the Church, and something that fits them admirably for the use of the Church now; while also there is diffused throughout a hint for the future.  There is, we might say, a past, a present, and a future element.  (Dr Allis does not hesitate to apply them very specially to the Church in these latter days.  Thus he says of the first Psalm, ‘It containeth both the descriptions of the happiness which the faithful Christians who apply themselves to their duty shall enjoy, as also those who with patience wait for the promises made unto them when Jesus Christ will come to reign upon the whole earth; and the misery of those who are of Antichrist’s side, and who laugh at His coming’).

 

 

Few of them can be said to have no prophetic reference, no reference to generations or events yet to arise, - a circumstance that gives them a claim upon the careful study of every one who searches into the prophetic records, in addition to the manifold other claims which they possess.

 

 

*       *       *       *       *       *       *

 

 

2

Events at Christ’s Coming

 

 

By Alan D Toms

 

 

(This is the fourth chapter of the book, ‘I Will Come Again.’ The first three chapters were included in the previous issues of

Watching and Waiting.  This is another in a series of addresses originally given nearly 50 years ago

to young people.  It is an introduction to the study of prophecy).

 

 

The most momentous event in the long history of the world will be the moment of our Lord’s visible return to the earth in majesty and power.  In a moment of time and a blaze of glory, all mankind will be made aware of a supernatural, world-wide intervention of God with signs in the heavens accompanying the resurrection of believers and the rapture of the Church.  The Lord will descend to the earth to overthrow the kingdom of the Anti-Christ, reveal Himself to Israel as their true Messiah, and establish His reign on the earth in peace and righteousness which will last for a thousand years.

 

 

Before the day dawns and the blessed hope of every Christian is realised, days of darkness are to be expected.  In the celestial realm there is to be much activity culminating in the casting out of the devil, into the earth (See Revelation 12: 7-10).  Upon the earth a confederacy of ten nations will be formed at whose head will appear the last dictator, the Anti-Christ, or Man of Sin, as the Bible calls him.  His emergence as supreme ruler of that united kingdom will coincide with the casting out of the devil, and so when mankind’s rebellion against God reaches its climax, the devil’s fury will be at its peak.  For long the devil’s influence has governed the minds and actions of unregenerate men, and he has had some strange access into the presence of God as the accuser of our brethren (verse 10).  As this [evil] age draws to its close, he is robbed of his celestial influence and is limited to the earth.  Whilst there is rejoicing in heaven at this event, the inhabiters of the earth are warned, for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time (verse 12).

 

 

The pattern and intensity of this period of unparalleled tribulation have already been considered and we now direct our attention to the glorious event that will terminate the rule of the Anti-Christ and his reign of terror, and establish upon earth, the kingdom of our God, and the power of His Christ (verse 10).  This is the Day of the Lord, spoken of by prophets and apostles alike, for which the Church waits and works.

 

 

Signs In The Heavens

 

(Matthew 24: 29)

 

 

We turn back now to the passage that is basic to prophetic study, Matthew 24.  From verses 15-28, the Lord Jesus outlines the characteristics of the great tribulation.  Because the Anti-Christ disregards God, he has no respect for human dignity.  His actions will bring mankind to the brink of self-destruction (verse 22).

 

 

God actively intervenes from verse 29 onwards.  Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.’  John writes of the same event in Revelation 6: 12-14, And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake: and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth ... the heaven departed as a scroll ... every mountain and island were moved out of their places.’  It is hardly surprising that this supernatural disturbance of the elements perplexes the godless.  Their rejection of the divine revelation and the substitution of a religion of man in its place, brings no peace in the hour when God shows His Hand.  Suddenly faced with Omnipotence, they hide in shelters and cry to the rocks to hide them from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand? (verses 15-17).

 

 

The Descent of The Lord

 

(Matthew 24: 30)

 

 

Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.’  The signs that will bring panic to the godless will bring peace and hope to faithful believers.  The Lord Jesus will descend with angelic hosts accompanied by a trumpet sound (verse 31).

 

 

On the Mount of Olives, when the Lord Jesus ascended to His rightful place, having completed His work of atonement, the disciples were informed by the angel that the descent of the Lord will be in the same way as His ascension.  This same Jesus, Which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven (Acts 1: 11).  His coming will be physical, personal, and visible - visible, not only to the few, but to all.  Behold, He cometh with clouds; and every eye shall see Him (Revelation 1: 7).

 

 

Just how this will be, we do not know.  It may be by the display of universal glory - compare, ‘For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be’ (Matthew 24: 27).  The use of scientific means, such as television which, now with the day of satellites, enables us to see immediately events taking place in the far corners of the earth, may provide some faint illustration of this divine miracle.

 

 

The descent of Christ will not only be in the same way as His ascension but to the same place: for His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east (Zechariah 14: 4).

 

 

He will descend then, physically, as Son of man as well as Son of God, through the clouds with an angel host to the sound of the trumpet.  Geographically located in Jerusalem, His coming will be seen throughout the whole world.

 

 

The First Resurrection

 

(Matthew 24: 31)

 

 

The first result of His coming is the resurrection of the [‘blest and holy] believers.  The angel host is told to gather together His elect.’  Paul develops this in 1 Thessalonians 4: 16-17, 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 the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’  This resurrection is that spoken of in 1 Corinthians 15, Behold, I shew 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 (verses 51-52).

 

 

It should be observed that only those who are Christ’s [at His coming] have part in this [first] resurrection.  The unbelieving dead remain in the grave, awaiting the final judgment at the end of the millennium (see Revelation 20: 5-6).

 

 

With this resurrection, comes the marriage supper of the Lamb (Revelation 19: 9).  The Alleluia Chorus of this chapter is sung on the fall of Babylon (see verse 1, after these things,’ that is after the events recorded in chapter 18).  The heavenly hosts now recognise that the hour of Christ’s Kingdom has come.  It will be then, and not until then, that the marriage of the Lamb is come, and His wife hath made herself ready (verse 7). What a glorious moment when the whole Church, the bride of Christ, which Christ loved, and for which He gave Himself, is sanctified and cleansed and presented a glorious Church, not having spot, or wrinkle, or any such thing ... holy and without blemish (Ephesians 5: 25-27).

 

 

When the time has come for the Church to be glorified with her beloved Lord, there will follow a time when individual believers will appear before the Lord to give an account of their work and witness as Christians.  We must all appear before the Judgment Seat of Christ; that every one may receive the things done in his body, according to that he bath done, whether it be good or bad (2 Corinthians 5: 10).  This is not a judgment unto condemnation but an examination unto commendation.  Writing of this day when every man’s work shall be made manifest,’ Paul declares that our works shall be brought to light, and the fire shall try every man’s work of what sort it is.  If any man’s work abide which he hath built thereupon, he shall receive a reward.  If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1 Corinthians 3: 13-15).  There is no question of salvation being involved but a thorough testing of the motives and worth of every believer's service.

 

 

We are saved by faith in the completed work of Christ, but our faithfulness as followers of Christ will be rewarded hereafter in proportion to what we have done.  Behold, I come quickly; and My reward is with Me’ (Revelation 22: 12).  This is in accord with the Lord’s parable in which the returning master rewarded his servants according to the use of the talents committed to their trust (Matthew 25: 14-30). They were responsible to preserve what was given them and expected to use it profitably for their master’s good.  Christ will come to reward His servants individually as well as to glorify His Church collectively.  Every one of us must give an account of the way we have used our opportunities in life for promoting the cause of the Kingdom, and our use of the talents God has entrusted to us.  The wise and faithful Christian then, is not passively waiting for the return of Christ: such idleness will bring forth stern words of rebuke (Matthew 25: 26).  He is actively engaged in the Lord’s work, faithfully using his gifts and opportunities for his Master’s glory.

 

 

The injunction of the Lord to all His disciples is Occupy till I come (Luke 19: 13).  Only those obeying this clear command may expect the Saviour’s commendation.  We are saved by grace and enter heaven solely on the basis of God’s electing love and mercy; nevertheless our works will be examined and many will [lose their inheritance in Messiah’s millennial kingdom, and]* be ashamed

 

[* See 1 Cor. 6: 9-10; Gal. 5: 19-21; Eph. 5: 5-6. cf. Num. 14; Psa. 95: 11; 96: 3; 72: 7-11, 19, R.V. etc.]

 

 

If only believers were more conscious of this aspect of the second coming they would be more thoughtful in speech, more helpful in their lives, and more careful in their service.  Many who expect the advent to be a day of glory will find it uncovers their barrenness and shame.

 

 

Only one life, ’twill soon be passed,

only what’s done for Christ will last.’

 

 

The Defeat of The Anti-Christ

 

 

The trumpet that calls the believer to meet the Lord will summon the forces of the Anti-Christ to judgment.  We consider now this aspect of Christ’s coming.

 

 

There are three Greek words used interchangeably in the New Testament for the second advent. Parousia = coming.  It is Christ’s coming to the earth to be present with His people.  Apokalupsis = unveiling.  It is the unveiling or full revelation of the Lord Jesus Christ; and all God’s purposes in Him, for Israel, the Church, and the world.  Epiphaneia = shining forth of glory.  It is the shining forth to all mankind of all the glory of Christ.  The glory which was veiled at His incarnation will be unveiled in His second advent.  Christ’s coming is the unveiling of God’s purposes and so the manifestation of God’s glory.

 

 

The dark personage of the Anti-Christ has his history traced in 2 Thessalonians 2, where it is said concerning his end, The Lord shall consume (him) with the spirit of His mouth, and shall destroy (him) with the brightness (epiphaneia) of His coming (parousia).’  This confirms the prophecy of Daniel that Anti-Christ’s career is terminated by the advent of the Son of man coming with the clouds of heaven (Daniel 7: 10-14).  The prophet Zechariah tells us that it is the coming of Christ which confuses and destroys the forces of Anti-Christ gathered against Jerusalem (Zechariah 14: 1-4, compare 12: 9-10).  From Revelation 19 we learn that when the King of kings goes forth it is to smite the nations and rule them with a rod of iron (verse 15).  It is then that the beast was taken, and with him the false prophet ... These both were cast alive into a lake of fire burning with brimstone (verse 20).

 

 

The Conversion of Israel

 

 

When the Lord Jesus Christ comes as Head of the Church, to be acclaimed King of the nations, He will be recognised as Messiah in Israel.  Despised by the Gentiles, persecuted and outcast, rebellious and sinful, the people of Israel will look upon Me Whom they have pierced, and they shall mourn for Him (Zechariah 12: 10).  The Day of the Lord will be a day of [reward’ and] glory for the Church, a day of judgment for the Anti-Christ, but a day of repentance and redemption for Israel.  A whole day of mourning (Zechariah 12: 10-14) will mean a nation shall he born in a day (See Isaiah 66: 8).  Then all Israel shall be saved (Romans 11: 26).  Then, and not until then, will the nation of Israel take up the inspired lament of their prophet Isaiah, ‘He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we esteemed Him not.  Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted.  But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed.  All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on Him the iniquity of us all’ (Isaiah 53: 3-6).  These words, so precious to the Church, will find their fullest expression when the blindness is removed from Israel (Romans 11: 25), their city and temple no longer desolate (Matthew 23: 38-39), their God no longer silent (Joel 3: 16-17).

 

 

We see therefore, that the Church will be caught up to meet the Lord when He comes; that the Anti-Christ will be destroyed, his followers judged physically (though not spiritually, for the final judgment awaits the end of the millennium), leaving multitudes of people who will be prepared to acknowledge the Lordship of Christ. Over these the Lord Jesus will establish His rule.

 

 

The Lord Establishes His Kingdom

 

 

The whole creation groans for deliverance from the effects of sin.*  It is morally necessary for God to establish His rule in the realm where sin and iniquity have so long held sway.  God’s economy must be proved successful and beneficial to mankind in the place where the devil’s grip has had such tragic and disastrous effects.

 

[*Rom. 8: 19-20]

 

 

Jesus shall reign. His kingdom is not only spiritual; it is to be a physical and material rule when He returns to the earth. He will be King of kings and Lord of lords: the kingdoms of this world will become the kingdoms of our God and of His Christ. Jerusalem will be the seat of His authority and under His rule all nations shall be blessed and the earth shall be filled with the knowledge of the glory of God as the waters cover the sea.

 

 

Thy kingdom come, O God: Thy rule, O Christ, begin:

break with Thine iron rod the tyrannies of sin.

When comes the promised time that war shall be no more?

Oppression, lust, and crime shall flee Thy face before?

We pray Thee, Lord, arise, and come in Thy great might:

revive our longing eyes which languish for Thy sight.’

 

 

So, when the devil is bound (Revelation 20: 2) for the thousand years of our Lord’s reign with His saints, the golden age will be brought in: not by man, nor even by the Church, but by the personal return of the Lord Jesus Christ.

 

 

Among the nations and within them, harmony and peace, which have proved so elusive, will prevail, and prosperity without greed will be the right of all men, bringing inner satisfaction and lasting happiness because the human will is submissive to God.  Even so, come, Lord Jesus.’

 

 

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3

Thy Kingdom Come

 

 

By John Charles Ryle

 

 

(This article is taken from Our Outlook,’ October, 1938).

 

 

These words are part of the Lord’s Prayer.  Did you ever consider what they mean?  The subject is one about which many mistakes prevail.  It is one about which it is most important to your own comfort to have clear views.  Give me your attention, while I try to explain to you the kingdom of God.

 

 

I ask you then to understand that Jesus Christ will come back again to this world one day and reign over it as King.  He shall return with power and great glory in the clouds of heaven, and the kingdoms of this world shall all become His.  And then shall be fulfilled the words of the Lord’s Prayer, Thy Kingdom come.’

 

 

Then, He intends to execute judgment upon all the ungodly inhabitants of Christendom, to burn up the chaff with unquenchable fire’ - ‘In flaming fire taking vengeance on them that know not God, and that obey not the Gospel (Jude 15; Matthew 3: 12; 2 Thessalonians 1: 8).

 

 

Then, He intends to raise His dead saints and gather His living ones, to gather together the scattered tribes of Israel, and to set up an empire on earth, in which every knee shall bow to Him, and every tongue confess that Christ is Lord.

 

 

When, how, where, in what manner, all these things shall be, we cannot say particularly.  Enough for us to know that they shall be.  The Lord Jesus has undertaken to do them, and they shall be performed.  As surely as He was born of a virgin, and lived on earth thirty-three years as a servant, so surely He shall come with clouds in glory, and reign on earth as a King.

 

 

Settle it down in your mind that Christ is one day to have a complete kingdom in this world - that His kingdom is not yet set up - but that it will be set up in the day of His return.  Know clearly Whose kingdom it is to be one day: not Satan the usurper’s but Jesus Christ’s.  Know clearly when the kingdom is to change hands, and the usurper to be cast out: when the Lord Jesus returns in person, and not before.  Know these things clearly, and you will do well.

 

 

Know these things clearly, and then you will not cherish extravagant expectations from any Church, minister, or religious machinery in this present dispensation. You will not marvel to see ministers and missionaries not converting all to whom they preach.  You will not wonder to find that while some believe the Gospel, many believe not.  You will remember that the days are evil,’ and that the time of general conversion has not arrived.  Alas, for the man who expects a millennium before the Lord Jesus returns.  How can this possibly be, if the world in the day of His coming is to be found as it was in the days of Noah and Lot? (Luke 17: 26-30).

 

 

Know these things clearly, and then you will not be confounded and surprised by the continuance of immense evils in the world.  Wars and tumults, and oppressions, and dishonesty, and selfishness, and covetousness, and superstition, and bad government, and abounding heresies, will not appear to you unaccountable.  You will say to yourself, ‘The time of Christ’s power has not yet arrived - the devil is still working among his children, and sowing darkness and division broadcast among the saints - the true King is yet to come.’

 

 

Know these things clearly, and then you will see why God delays the final glory, and allows things to go on as they do in this world.  It is not that He is not able to prevent evil - it is not that He is slack in fulfilling His promises - but the Lord is taking out for Himself a people, by the preaching of the Gospel (Acts 15: 14), and when that work is completed, then the kingdom of Christ shall be set up, and the throne of grace exchanged for the throne of glory.

 

 

Know these things clearly, and then you will work diligently to do good to souls.  The time is short. The night is far spent.  The day is at hand.’  The signs of the times call loudly for watchfulness, and speak with no uncertain voice.  Surely if we would pluck a few more brands from the burning before it is too late, we must work hard, and lose no time.

 

 

Know these things clearly, and then you will be often looking for the coming of the day of God.  You will regard the second advent as a glorious and comfortable truth, around which your best hopes will all be clustered.  You will not merely think of Christ crucified, but you will think also of Christ coming again.  You will long for the day of refreshing, and the manifestation of the sons of God (Acts 3: 19; Romans 8: 19).  You will find peace in looking back to the cross, and you will find joyful hope in looking forward to the kingdom.

 

 

*       *       *       *       *       *       *

 

 

4

Simon the Cyrenian

 

Thoughts on Cross-bearing’ (Luke 23: 26; Mark 15: 21)

 

 

By Cecil Yates Biss

 

 

(As mentioned in a previous issue, this year marks the centenary of the home-call of Dr Biss).

 

 

[Volume 28, No 2  April-June, 2012]

 

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To those who believe in the plenary inspiration of the Word of God, it is very instructive to study the less prominent characters of Scripture; for ‘rays of light’ are found where perhaps least expected.

 

 

This man is mentioned in all the Gospels but John.  We find in Mark he was a Cyrenian by nation and the father of Alexander and Rufus; also, that he was coming out of the country as one going up to Jerusalem - very probably to the Passover - and was made to bear the shameful cross the Saviour was too weak to carry.

 

 

In the first place, I would like you to notice the principle that wherever Scripture mentions people by name, there is some profitable lesson to be drawn for our instruction.

 

 

Simon was an African and probably black.  He may have been a trader who had come for purposes of commerce to Jerusalem, and doubtless was a proselyte, like the eunuch of Ethiopia.  We read he was going towards the city, so he did not belong to that scoffing, mocking crowd thronging out of the gate.  Very likely he paused as an onlooker, and was then seized and made to carry the cross which neither Jews nor Romans would touch.  To the former it would have brought defilement, for it was the Passover feast day; so this man - a stranger and a foreigner - was made to bear it with or after Christ.  We have here an example of how God, in providence, takes hold of a man and makes him accomplish His own purposes; but the mere fact of Simon having borne the cross so near to Jesus would have done him no good, had not his heart been opened then or afterwards to the true meaning of that cross.

 

 

Now, a few words on the subject of ‘Cross-Bearing.’  It is a term that has entered into our religious language, while very little thought is given to its real application.  We should remember whence it came; how it became used; and what it means.

 

 

The false aspect of ‘Cross-bearing’ has become usual with some people who do not understand God’s meaning; so that the expression is often one thing in Scripture and another in people’s mouths.  You may have thought it was only used in passages relating to the crucifixion, and in Epistles where it occurs as synonymous with the truth it signified; but it is not so; see Luke 9: 23 - If any man will come after Me,’ etc. (some might have been just going to follow Him then and there); so can you not see what the Lord meant?  He was going to have two kinds of disciples.  Some, who would bear all of which the cross was the symbol; and others, disciples only in name, who would afterwards be disowned by Him (Ah! where were Peter, James and John when the cross was put on the shoulder of a stranger?  Even they understood very little of this truth then).  The disciples who follow Jesus in shame and rejection and those who only follow as far as it suits their convenience, both talk of ‘Cross-bearing.’

 

 

Let us now consider true ‘cross-bearing’ and false ‘cross-bearing;’ for ‘cross-bearing’ is a privilege.  We are not called to ‘carry a cross’ in order to be saved; for Colossians 1: 12 is the starting point of all Christian life.  It is only the disciple that is called to ‘take up his cross.’  If you think ‘cross-bearing’ consists in carrying a piece of the wood supposed to come from Christ’s cross, or in putting a cross on the wall or round your neck, you are off the lines altogether.  A diamond cross is not thought out of place in a ball-room by worldly men, but that is not ‘cross-bearing.’  What is the object of ‘cross-bearing?’  It is, that the disciples of Christ may follow in their little measure, what He was in His perfect way before God; and, that by means of ‘bearing their cross,’ they may plainly say they wish to follow Jesus.’

 

 

The first lesson of the cross is to teach us our relation to God.  The second, our relation to the world, viz. ‘crucified to it.’  Some will say ‘But things are changed now.’  No!  Let me tell you the world is not changed; and there is no more practical proof of it than the fact that, if a man tries to follow Christ fully, he is called ‘a hypocrite.’  Or, if too consistent for that, he is termed a mad fellow (Isaiah 59: 15, margin).

 

 

A few words on the advantage of ‘cross-bearing,’ for the more we understand it, the more we see what a privilege it is. We will draw three lessons from Simon the Cyrenian.  First, he bore the cross as an illustration of a cross-bearing disciple after Jesus.  No child of God ever carries a sorrow, a trial, a painful feeling of being misunderstood, alone.  He carries it not independently of Jesus.  But remember, it was only by keeping straight after Jesus, that Simon could bear that cross at all.  If trials come upon any through fanatical religion, that is not bearing the cross for Christ’s sake.  Take care not to suffer for what He would not approve; but, if trials come through walking in His ways and seeking to uphold His Truth, happy are ye; for they could not come except you were walking after Jesus.

 

 

The second lesson is, Simon bore only part of the cross.  The cruelty of the Jews and the Romans would not let Jesus off without bearing some of it.  So, no child of God ever carries all the cross; for what he feels in his path of faithful service fell on Him in a larger and sharper measure.

 

 

Thirdly, no man ever took up a part of Christ’s cross who did not get doubly rewarded.  No one ever gave up anything for Christ’s sake, who did not get back even here a thousand times more, if only he could see it. Let us trace some of the blessings that came to Simon.

 

 

In the first place, why is he mentioned by Mark as the father of Alexander and Rufus if not to identify him with those mentioned elsewhere?  In Acts 13: 1 we read of Simeon (or Simon) surnamed Niger (black), - which a Jew would not be.  This goes far to prove the identity.  The next spoken of is Lucius of Cyrene.  May we not deem him a friend?  What more probable, if Simon were converted at the cross, than that he returned to his circle at Cyrene to witness for Jesus?  And how good to see those two afterwards called to the honoured office of prophets in the Church (Acts 13: 1).

 

 

Now turn to Romans 16: 13. ‘Salute Rufus, chosen in the Lord, and his mother and mine.’  It is true Rufus was not an uncommon name, and Alexander was commoner still; but Paul writes of Rufus as a well-known man, just as Luke alludes to both; and it gives the thought they were so well known, that it was not necessary to say which Alexander or which Rufus.

 

 

Dear friends, if this be so, what honour and glory there is in ‘cross-bearing.’  If one only realised that, would it not be worth while to ‘bear the cross’ if all our friends were converted through our testimony?  So here, friend and wife and sons all saved, because on that afternoon, rough hands laid hold on the stranger and made him carry that cross; and because there was One at the other end of it Who became to him a Saviour.

 

 

May Christ help us not to be ashamed of His cross.  What must Simon have felt, if Jesus looked upon him as he laid it down and thanked him?  It is not likely that the blessed Jesus would have let a stranger do anything for Him without thanking him - not merely our conventional ‘Thank you,’ but - in very sincerity.

 

 

When the labourers return with their sheaves, will there be no thanks then?  Shall we not love that [millennial] day, when all we have been trying to do for Jesus will be rewarded?  Will there be any lack of gratitude then?  There will be One there - the One Who gave us grace to serve Him during our pilgrimage below - Who will yet say of such service ‘Well done; Enter thou into the joy of thy Lord.’  Shall we be sorry then that we gave up the world and took up the cross for His sake?

 

 

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5

Joseph of Arimathea

 

 

Secret Discipleship’ (John 19: 38)

 

 

By Cecil Yates Biss

 

 

This Joseph of Arimathea is mentioned once only in each Gospel, yet he is mentioned in all four; and by putting together these accounts, we learn that he was not only just with man, but religious - waiting devoutly and believingly for the Kingdom of God.’  He was not a mere religionist, but a man of faith; of prayer; and acquainted with the Scriptures.

 

 

Now let us see what we are told of him with regard to his position among men.  He was rich.  He had a tomb prepared for himself, which only the wealthy could have.  He brought also spices of a costly character for the burial of Jesus.  Moreover, he was a counsellor and one in high position in society; yet, with all this, Joseph was a disciple of Jesus.  At some time or other he had become aware that the Kingdom of God for which he waited had come, and that passages like Isaiah 53 and 7: 14, etc., were fulfilled in Jesus of Nazareth; and he had become a true Christian.

 

 

The whole teaching in connection with his history turns upon one point; viz. What does it mean to be a true disciple of Christ?  No mere enthusiasm led Joseph on.  His actions proved the reality of his faith.  He came forward at a time when all Christ’s acquaintance and the women which followed Him had departed - probably driven from the cross.  With him came Nicodemus - so alike in the character of his discipleship - and putting aside all personal risk, Joseph asked for the body of Jesus and buried it in his own tomb.

 

 

But this stigma rests on the character of Joseph.  He was a secret disciple,’ and the fear of man was like the ‘dead fly in the ointment.’  He confessed Christ tardily, and at a time when it did not cost so much to own Him.  Probably, the crowds had dispersed.  They had been interested in Jesus, but now that He is dead and the tragedy over, they returned to their homes.

 

 

There appear to be three reasons for this.  First, to have confessed Christ would have ruined his ecclesiastical standing and social position.  Secondly, to have followed Him as a disciple would have been to lose his wealth; for by fair or by foul means his enemies would have made him poor.  Thirdly, Joseph would have lost his good name.  This, perhaps, was the hardest of all to give up.  We do not realize now the sharp cross Christians have had to bear in giving up their good name; as Paul says, we are made as the filth of the world, and are the offscouring of all things.’ Well, this was the hardest cross of all for Joseph, and he could not make up his mind to give that up and go tramping after Jesus of Nazareth.

 

 

I propose to make a few enquiries which are to form the subject of our consideration.

 

 

Discipleship

 

 

In the first place, I put a point before you - Is there or is there not a great difference between ‘being saved’ and ‘being a disciple?’  We may gain instruction from the answer; first, for comfort; and secondly, for warning.  I will answer the question by saying this - that every saved person is called’ to discipleship, though every one does not accept ‘the call.’  Joseph did not take the first step in true ‘discipleship’ till the end of Christ’s life on earth, when all opportunities of ministering to Him were gone, except that of taking His precious body from the cross.

 

 

Read with me Luke 14: 26-35, and you see Jesus wished those who followed Him to consider what ‘discipleship’ meant, and to realise that the disciple must look upon Him not merely as Saviour, but as Master.  Our Lord evidently refers in verse 27 to the time when He should carry His cross up to Calvary, and He says that he who is not prepared to go up that hill with Me, is not worthy of being My disciple.  We must be ready to forsake all that we have (verse 33) if it be required of us, in order to be Christ’s ‘true disciples.’ Remember, this is not a cross-bearing for salvation, but the cross-bearing of discipleship, for which Jesus would have us count the cost.’  Salt that has lost its savour is a picture of a shilly-shally [regenerate] Christian, who is neither this nor that - one who is afraid to follow Christ, yet afraid to give Him up for fear of being lost! Such an one, though his life, as far as practical usefulness goes, is like savour-less salt, will be saved through grace, for his salvation is not bought by ‘discipleship.

 

 

I want you to note this enquiry.  Does not all ‘discipleship’ demand sacrifice?  Read Luke 9: 57. ‘What a noble speech!’ you may say.  But see how the Lord puts a test in the statement - ‘The Son of man hath not where to lay His head.’  So, will you go with Me now?  You see, discipleship demanded sacrifices then.  See also verses 59 and 60.  Are the claims of Christ or of a dead father to be put first?  And, in verse 62 there is a climax in the teaching.  The first question was - Are you ready to follow Me though you have no shelter for your head?  The second - Will you follow Me at the cost of all natural ties?  Lastly - Will you follow Me without going home to tell those there what you are going to do?  I want you to consider these things; for no man, having put his hand to the plough, and looking back, is fit (or ready [or ‘accounted worthy]) for the kingdom of God.’  The plough is a question of service.  It does not refer to [our initial ‘grace’-] salvation.  One who has put his hand to the plough is one who has announced his readiness to preach the kingdom of God; but the looking back shews he is not ready, for he has something else to do first.

 

 

Confession

 

 

My second point is this.  The beginning of all true ‘discipleship’ is ‘Confession.’  Joseph of Arimathea had not taken the first step.  There are two kinds of ‘Confession’ - by deed and by word.  True ‘Confession’ embraces both.  Jesus desires His disciples not merely to follow Him,’ but to say ‘they will follow Him.’  Let me hear thy voice (Song of Solomon 2: 14).  Will you also turn to Romans 10: 9-10? - a passage which is much overlooked, and which has a primary application to those false Jews who were corrupters of the gospel of Christ.  Paul lays this rule down with special reference to them.  To confess Jesus was extremely difficult for them to do.  See how hard Nicodemus and Joseph found it.  Therefore, how difficult to own that One as my Lord and my God!  Many are ready enough now to repeat a creed, and say ‘I believe in Jesus Christ;’ but see how the Christians of old confessed to the Person of Christ.

 

 

Read Romans 10: 10. With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.’  That means confessing Him according to the revelation of Him given in Scripture. Look for a moment at Revelation 21: 8, where unbelievers are classed with open sinners; but the word fearful should be read cowardly.  And who are the cowardly?  They are those who make a profession, but would only confess Christ when it suited their own purposes - those who would not take up the cross with their little finger, and who turn from those who do, and despise and ridicule them.  We should not speak bitterly of such.  They should be the subjects of our prayers; but we should tell them faithfully that they are going on unto perdition.’

 

 

There is such a thing as being a true [regenerate] Christian, but never coming out into the light by confession.’  Why is this?  I believe such are undeveloped in knowledge and apprehension (for these grow by use), and therefore they have not a clear idea between the converted and unconverted.  I believe also they have no assurance; and as long as you are not sure of your salvation, Satan will take advantage of you and try you with the cruellest doubts.

 

 

God means His people to know that they are [eternally] saved.  If a man were not sure whether he were an Englishman or a Frenchman, would he be of any practical use in a war?  If you, reader, are not saved, you may be saved (see 1 John 5: 13).  If you do not believe, you are doing despite to the Word of God.  It has been well said ‘The assurance of salvation is the root and soil of holiness’ (Bonar).

 

 

Separation

 

 

Thirdly, I believe persons under these circumstances do not see separation from the world.  They are very much in the position of Lot in Sodom.  Lot never went into its evils; yet, marvellous to say, he stayed in Sodom, though his soul was vexed day by day by what he saw.  It is not a question of coming into contact with worldly men.  That we must do every day; but the worldling has different pleasures; tastes; ways; and there should be separation from these on our part.  Some do not see this.  But if you keep the world at arm’s length, and ‘confess’ that you are Christ’s, you will not be put up with for long.

 

 

There are strong reasons why we should confess Christ openly.  A man who is undecided has no influence over anyone.  Could you stand calmly by and hear an earthly friend maligned?  And can you silently hear the Saviour spoken against and His [accountability] Truth despised?  You must either be in the position of His friend or His enemy.  There is no middle place.  You will never bring a soul to Christ if you are ashamed to confess Him.’

 

 

Secondly, if you do not speak out, you will get entangled, and your service will be to no purpose.

 

 

Thirdly, does not Christ deserve that you should confess Him?  You can sometimes confess Him by an act first, if your courage is weak.  The words come more easily afterwards; but I do not recommend this plan. We all feel the difficulty of beginning, but it is easier to go on if we begin right.

 

 

Ponder these things.  Joseph was a true Christian but not a true disciple.  His sun shone out at last, but his life was cloudy.  A few rays came through the mists to show there was life in his soul.

 

 

When we come to die, how blessed, if we are able, in reviewing our lives, to say ‘We rest on the atoning Blood of Jesus and on His perfect righteousness, and have sought by life and lip to live for Him.’

 

 

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6

Divine Choice

 

 

By James Payne

 

 

(It was 120 Years ago, in April, 1892, that Mr Payne was born, and it was 30 years ago, in April, 1982, that he was called home. 

We therefore thought it opportune to insert some of his articles in the magazine.  He was a founding convenor of the

Sovereign Grace Advent Testimony and preached frequently on our platform.  Many of his excellent

addresses on prophetical subjects have  appeared in Watching and Waiting over the years.

The following article was originally printed in The Civil Service Observer).

 

 

Addressing His disciples on the night before His crucifixion, Jesus said, Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain.’  He Who spoke these words was the eternal Son of God, of Whom it was said, Thy throne, O God, is for ever and ever ... Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands (Hebrews. 1: 8-10).  This was none other than the King of Righteousness, Who said Himself, All power is given unto Me in heaven and in earth.’  It was He to Whom Isaiah refers as ‘the Almighty God,’ and of Whom it is said that He doeth as He will in the armies of heaven and among the inhabitants of the earth, and none can stay His hand or say unto Him, What doest Thou?’  This One says to His disciples, I have chosen you.’

 

 

The fact that God chooses out of His Church certain persons to fill certain offices is not the only divine election mentioned in the Bible.  It is not the election mentioned here.  Jesus says, I have chosen you (notout of the church but) out of the world.’  It is out of the world that God makes His choice of His disciples in the first place.  Nor is God’s choice governed by the action of men; it cannot be, for God has chosen us in Christ before the foundation of the world.  And having chosen us, He predestinated us unto the adoption of children.  Moreover this was done according to the good pleasure of His will.’  All this having been accomplished, He has now made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself.

 

 

This mystery of God’s will is made known to us when we are born again by the Holy Spirit of God; when we are translated from the kingdom of Satan into the kingdom of God’s Son.  In Him we have obtained an [eternal] inheritance.  And the reason why we have obtained it is that we were predestinated thereto according to the purpose of Him Who worketh all things after the counsel of His own Will (see Ephesians 1).  God’s choice is not the result of our choice, for God’s choice was made before we had being.  Christ said, Ye have not chosen Me, but I have chosen you.’  This places God’s election first, beyond all dispute.  The [regenerate] believer does choose Christ after that the Holy Spirit has quickened him into divine life and made him willing in the day of His power.  But the believer’s choice of God is the result and not the cause of God’s choice of him.  The same applies to love which precedes choice.  We love God because He first loved us.’  God did not choose us because He foresaw that we should choose Him.  A choice where certain persons must perforce be chosen is no choice.  God’s people were not chosen according to what their future conduct would be, but according to the good pleasure of God’s will.  Our faith in Christ is involved in God’s choice of us.

 

 

Faith is God’s Gift

 

 

Faith is God’s gift and the same One Who chose us, bestows this gift upon us.  We are not only God’s choice but we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Ephesians 2: 10).  God has chosen us ... that we should be holy and without blame before Him in love (Ephesians 1: 4).  We are chosen to salvation and all that that [a future] salvation involves.  A perusal of 2 Thessalonians 2 will make this clear.  After speaking of those who are deceived by Satan, who are under strong delusion and who believe a lie and are thereby damned, Paul says, ‘But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.’  It was in the beginning that God created the heaven and the earth, and from that time all those who are saved have been the objects of His choice.  They were not only chosen unto salvation but also unto the method by which that salvation was to be obtained, viz. through sanctification of the Spirit and belief of the truth.’  Paul then further informs the Thessalonians that God, having chosen them to salvation, also called them thereto by His gospel - even to the obtaining of the glory of our Lord Jesus Christ.  They were, therefore, called by God, through the gospel, unto that salvation to which they had already been chosen.

 

 

Who are the Elect?

 

 

Who are the elect?  How may they be known?  Our Lord said, By their fruits ye shall know them.’  The apostle told the Thessalonians that he knew they were elected of God (1 Thessalonians 1: 4), because he saw the results of that election - their work of faith and labour of love.  Election is made manifest by the tendencies of the mind towards God.  Thus Peter says, Give all diligence to make your calling and election sure,’ i.e., be assured thereof.  That is made known by our obedience to the call.  The fact that a man works out his own salvation with fear and trembling proves that God has worked in him to will and to do of His good pleasure (Philippians 2: 12), and if God has worked in the man, He chose him for that purpose.  In his prayer to God the psalmist said, Blessed is the man whom Thou choosest and causest to approach unto Thee.’  Those who are chosen of God are caused to approach unto Him.  Our Saviour corroborates this when He says, All that the Father giveth Me shall come to Me, and him that cometh to Me I will in no wise cast out.’  And again, No man can come to Me, except the Father which hath sent Me draw him.’

 

 

The chosen ones are drawn to God by the cords of His divine love.  God’s choice of us, therefore, is manifest by our coming to Him.  The man who approaches to God in penitence and humble prayer is the man who has been chosen of God, and that man is blessed.  We see also in these words of the psalmist, the individuality of God’s election.  He has not only chosen the church but also every individual believer in the church, unto salvation.  David says, Blessed is,’ not the church, but the man whom Thou choosest.’  Again in the 4th Psalm it is said that God hath set apart him that is godly for Himself.  The man who fears God; the man after God’s own heart; is the man whom God has chosen and set apart for Himself - to the praise of the glory of His grace.  Jesus Christ was exalted to give repentance and remission of sins (Acts 5: 31), and the first mark of God’s free favour to the objects of His choice is penitence and contrition.  A broken and a contrite heart God will not despise.  These things are well-pleasing to Him because they are the work of His Spirit.  It is the goodness and love of God that leads a man to repentance. 

 

 

Loved of my God, for Him again with love intense I’d burn:

Chosen of Him ere time began, I’d choose Him in return.’

 

 

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7

Oikoumene

 

 

By James Payne

 

 

(This article is taken from Floodlight,’ a magazine for young believers.  It was published in 1962. - 50 years ago).

 

 

Whether we like it or not, the word ‘ecumenical’ has come into our modem vocabulary to stay and it will be our wisdom to seek to understand it with all its implications.  It is a derivative of the Greek word oikoumene which is used a number of times in the New Testament.  In some instances its meaning is clear and obvious as, for example, in Luke 2: 1 - ‘There went out a decree from Caesar Augustus, that all the oikoumene should be taxed.’  The meaning here can only be the Roman world - the domains of Caesar.  It has the same signification in Acts 17: 6-7 - These that have turned the oikoumene upside down ... all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.’

 

 

It was the sovereignty over the oikoumene that was offered to Jesus by the tempter when, on the high mountain, he shewed unto Him all the kingdoms of the oikoumene ... and said ... All this power will I give Thee, and the glory of them ... if Thou wilt worship me (Luke 4: 5-7).  What Satan offered Jesus was Caesar’s throne - all the authority and power of the Roman Empire; for, he says, That is delivered unto me and to whomsoever I will I give it.’  And in this matter Satan spoke the truth, as he sometimes does.  But Jesus rejected the offer and chose the pathway of the cross and of David’s throne to universal dominion.  Jehovah had already promised Him the throne of David,* but the cross was to intervene.

 

[* Luke 1: 23, R.V.]

 

 

Ecumenical Councils

 

 

There are today many ecumenical organisations.  Pope John XXIII has called an ecumenical council to meet this year (1962 - Ed).  That will be, again, a council of the Roman world - that world over which the Pope holds sway.  The World Council of Churches is referred to as ‘the Ecumenical Movement,’ that is, a movement towards an oikoumene, and comprises the professing Protestant world represented in the World Council.  The United Nations Organisation is also an ecumenical movement in as much as it comprises practically all the nations of the world and is moving towards world government.

 

 

These three, as well as lesser similar organisations, are all moving towards one focal point.  The W.C.C. is fast becoming the religions arm of the United Nations.  There is no major problem, either political or religious, dealt with by the United Nations without prior consultation with representatives of the W.C.C. through their Commission of the Churches on International Affairs.  Now that the W.C.C. has received the Russian Orthodox Church, as well as other Eastern Orthodox Churches, the members of such Churches outnumber the nominally Protestant Churches in the World Council by two to one.  And the differences between the Eastern Orthodox Churches and the Roman Catholic Church only concern minor matters.  Both are agreed on the authority of Ecclesiastical Tradition as a joint rule of faith with the Holy Scriptures; the worship of the Virgin Mary and of saints; transubstantiation, and the adoration of the sacramental elements; the sacrifice of the Mass and prayers for the dead.  Listen to the benediction which closed the morning worship in the World Council of Churches Congress at New Delhi: ‘O Lord, save Thy people; bless Thine inheritance; lift them up for ever: through the supplications and prayers which Our Lady, the Theotokos Mary, and the prophets and the apostles and the martyrs and the cross-bearers and the righteous make on our behalf always.’

 

 

The Latter-Day Oikoumene

 

 

It is easy to see therefore that but one more step is needful to bring the W.C.C. into organisational union with Rome for the establishment of a World Church with the Roman Pontiff as its Chief President.  This World Church, in co-operation with the World Government developing from the United Nations, will form the latter-day oikoumene of Revelation 12: 9, governed by the Great Dragon who is there identified as that old serpent, called the Devil, and Satan, which deceiveth the whole oikoumene.’  This great Dragon gives to the BEAST his power, his seat, and great authority (the very thing he offered to the Saviour in His temptation) and the climax of deception will be reached when all the earth worships the Dragon which gave power unto the Beast (Revelation 13: 24).  And the spirit of devils, working miracles, will go forth unto the kings of the earth and of the whole oikoumene, to gather them (the armies of the United Nations) to the battle of that great day of God Almighty (Revelation 16: 14).

 

 

Then there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity ... men’s hearts failing them for fear, and for looking after those things which are coming on the oikoumene: for the powers of heaven shall be shaken.  And then shall they see the Son of Man coming in a cloud with power and great glory (Luke 21: 25-27).

 

 

That day,’ says Paul, shall not come, except there come the apostasy (Greek: the apostasia) first, and that man of sin (the Beast of Revelation) be revealed ... whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming (2 Thessalonians 2: 3, 8).  So, Paul declared at Areopagus that God now commandeth all men every where to repent: because He hath appointed a day, in the which He will judge the oikoumene in righteousness by that Man Whom He hath ordained.’

 

 

The Glorious Prospect

 

 

But against the background of all this development of the mystery of iniquity our Lord gives us some gracious encouragement.  He says, Many false prophets shall rise, and shall deceive many ... but he that shall endure unto the end, the same shall be saved.  And this gospel [not of God’s grace only, but]* of the kingdom shall be preached in all the oikoumene for a witness unto all nations; and then shall the end come’ (Matthew 24: 11-14).  Prior to the judgment of the oikoumene by the returning Lord in glory, the Gospel [of the kingdom] MUST be preached for a witness in all the nations which comprise it. Oh! the blessedness of those who will be called to this honoured work; fearlessly to preach the Word of the truth of the gospel in those nations which have turned their backs upon it, and have worshipped the Dragon. Many such preachers will seal their testimony with their blood, for John says, they overcame him (Satan) by the Blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’

 

[* NOTE:  To “endure unto the end,” for initial and eternal salvation, has no place in the Gospel (or good news) of God’s ‘grace’: but it has everything to do with the coming millennial Kingdom’ of Messiah; and of the future the salvation of souls’ (1 Pet. 1: 9, (Gk.); and  of the ‘inheritance,’ which disobedient and apostate believers can lose! (Gal. 5: 21; Eph. 5: 5)!

    Here again, is another instance where the word “saved” is spoken of as a salvation yet future; which will only be realised by those whom the Lord Jesus will judge to be worthy of that age,’ (Lk. 30: 35)!]

 

 

This is the glorious calling that lies before young believers today.  May I, therefore, who can now claim to be an elder, beseech you to stand uncompromisingly separate from all that is leading up to the consummation of this latter-day oikoumene.  Rather go forth unto Him (Jesus) without the camp, bearing His reproach.  For here have we no continuing city, but we seek one to come (Hebrews 13: 13-14).  For remember that if any man worship the Beast ... and receive his mark ... the same shall drink of the wine of the wrath of God.’  The Psalmist says, concerning the works of men, by the word of Thy lips I have kept me from the paths of the destroyer (17: 4).

 

 

To know your Bible is the best way to escape Satan’s snares.  OUTSIDE the evil organisations of men you can bear a much more effective testimony than you can from within them.  INSIDE your witness will be silenced just as was that of Joseph of Arimathea and Nicodemus in the Sanhedrin which plotted the crucifixion of our Saviour.

 

 

And beyond our witness here, what a further glorious prospect!  Even unto the angels hath He not put in subjection the oikountene to come (Hebrews 2: 5).  When our Lord returns in glory, He will do as He is bidden of Jehovah in Psalm 2, ask of Me, and I shall give Thee the heathen (nations) for Thine inheritance, and the uttermost parts of the earth for Thy possession.’  That which He refused at the suggestion of Satan, He will receive at the hands of His Father, for His dominion shall be from sea to sea, and from the river unto the ends of the earth.’  And to those who tread the path of rejection with Him He says, Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.’  To him that overcometh’ He will grant to sit with Him upon His Throne when He shall take unto Him His great power and reign.  Hallelujah!

 

 

*       *       *       *       *       *       *

 

 

8

The Chronology of Ezekiel’s Prophecies

 

 

By James Payne

 

 

It has been suggested that the various prophecies and visions of Ezekiel are presented in Scripture promiscuously without any regard to chronological order.  Upon a very cursory examination of the book, however, this will be clearly seen to be incorrect.  The prophecies regarding Egypt (six in number) occupy chapters 29 to 32 inclusive and, for the most part, are comparatively brief.  Excluding these, all the remaining prophecies are in strict chronological order.  The obvious reason why the prophecies regarding Egypt are not in chronological order with the rest is that they may be presented all together in logical sequence.  Taken alone, all the Egypt prophecies are in chronological order with the sole exception of the one in which Tyre is also referred to (29: 17).  This is the last prophecy uttered by Ezekiel and appears to have been put in here in order to bring it into closer proximity to the main prophecy regarding Tyre which concludes in chapter 28.

 

 

It is interesting to note that all the prophecies, except those relating to Egypt, were occasioned by some definite event.  The first (1: 1) begins with the revelation to Ezekiel of the glory of the Lord.  The second was occasioned by a visit to Ezekiel of the elders of Judah (8: 1), while the third was similarly occasioned by a visit of the elders of Israel (20: 1).  The commencement of the siege of Jerusalem opens the fourth prophecy (24: 1) while the fall of the city and the rejoicing of Tyre on that account gives rise to the fifth prophecy (26: 1).  The arrival of the messenger to Ezekiel giving details of the destruction of Jerusalem is the occasion of the sixth prophecy (33: 21).

 

 

The seventh and last prophecy deals with the restoration of the Temple, City, etc. and was given just 14 years (to the very day) after the fall of Jerusalem.  It will thus be seen that while there are six prophecies relating solely to Egypt, there are seven relating to Israel, and other nations in their relation to Israel.

 

 

It is clear that Ezekiel was taken captive with King Jehoiachin, and from this event he dates all his prophecies and visions.  In chapter 40: 1, he indicates that our captivity took place eleven years before the destruction of Jerusalem.  This coincides with the captivity of King Jehoiachin.  So he dates his first vision in the fifth year of Jehoiachin’s captivity.’  This was the 30th year from some other important event.  This may have been King Josiah’s Passover or Ezekiel’s birth or the commencement of his priestly ministry.  It may also refer to the overthrow of the Assyrian Empire by the Babylonians.  Which event is referred to, however, is of comparatively little consequence.

 

 

*       *       *       *       *       *       *

 

 

9

The Destruction of Antichrist

 

 

By Brian McClung

 

 

(This is a summary of a message given at the monthly meeting of the Sovereign Grace Advent Testimony on 28th March, 2014.  The message was recorded and may be heard in full as it can be downloaded from the SGAT website; also cassettes and CDs are available).

 

 

[Volume 28, No 11   July - September, 2014]

 

 

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Antichrist is that person who will be the devil’s counterfeit christ and who will arise to power prior to the coming again of the Saviour.  The Lord Jesus told the Jews that the course of their future history would be characterised by two things, namely their rejection of Him as the true Messiah and their acceptance of the devil’s counterfeit, I am come in My Father’s name, and ye receive Me not: if another shall come in his own name, him ye will receive (John 5: 43).   The second circumstance is as certain as the first.

 

 

There is no doubt about the first statement.  The Jews, as a nation, have indeed rejected Jesus of Nazareth as their Messiah.  The Saviour did come in His Father’s name and they refused to receive Him.  The Father had borne witness to the coming of His Son.  He sent the forerunner.  At the beginning of Christ’s public ministry there was the opening of the heavens, the descent of the dove, and the voice from heaven - all bearing witness to the fact that Christ had appeared and that He had come in His Father’s name.

 

 

There will be no doubt about the second of these statements.  There will come one in his own name whom the Jews will receive.  For a time at least they will accept, follow and even worship this individual, convinced that he is their long awaited Messiah.

 

 

However, Antichrist will prove himself to be the man of sin and son of perdition (2 Thessalonians 2: 3). These are uses of Hebrew idioms.  For example, in the Old Testament a warlike man is styled a man of war;’ a murderous man, a man of bloods;’ an ungodly man, a man of Belial.’  Therefore a man who will be pre-eminent for sin is here called a man of sin.’  Furthermore, where a particular character trait is associated with someone they are called a son of, ...’  For example, a wicked man is called the son of wickedness (Psalm 89: 22).  Therefore, a man destined for destruction is rightly called the son of perdition.’  The word translated perdition is also, a quarter of the time in the New Testament, translated as destruction,’ cf. Matthew 7: 13 (‘broad is the way, that leadeth to destruction’); also Philippians 3: 19 (‘whose end is destruction’).  Antichrist is a man destined not only to reek destruction but to reap destruction.

 

 

The contrast with Jesus Christ could not be more noticeable.  He is the Godman Who is destined to reign until His enemies are His footstool. Let us consider (1) the time of Antichrist’s destruction; (2) the cause of Antichrist’s destruction; and (3) the manner of Antichrist’s destruction.

 

 

The Time of Antichrist’s Destruction

 

 

Antichrist’s destruction is not in the past.  It is yet future.  The Scripture associates certain events with this destruction:

 

 

1. His destruction will take place at the darkest hour of the world’s history.  It is always darkest before the dawn!  This can rightly be said about the circumstances prior to the coming again of Jesus Christ, Who is the Daystar.  It will be a dark hour spiritually, morally, religiously, socially and politically.  It will be the hour of Satan’s rage against God.  It will be the hour of his lying wonders.  It will be the hour when the great falling away will have reached its fulness.  It will be the hour when lawlessness will have come to the full.  It will be the hour of strong delusion, in which multitudes are deceived.

 

 

2. This destruction will take place when Antichrist is at the height of his power.  The world will be wondering after the beast and worshipping the dragon which gives power unto the beast.  They will also worship the beast, saying, Who is like unto the beast? who is able to make war with him?’ (Revelation 13: 3-4).  At the height of his powers he will be a man of blasphemy.  A mouth will be given to him speaking great things and blasphemies.  He will open his mouth in blasphemy against God, to blaspheme God’s name, and tabernacle, and them that dwell in heaven.  He will be making war against the saints and overcoming them.  He will be a monster of iniquity.  At his height he will be brought low.

 

 

3. This destruction will take place shortly after the fall of Babylon, the capital city of Antichrist’s kingdom.  Antichrist will centre his power in a rebuilt Babylon.  It will also become the commercial capital of the world.  Commerce will be the new religion of the world and particularly of Antichrist’s kingdom.

 

 

Babylon in the future will be as the city of Tyre in the ancient past, both in its emphasis upon commerce and its ruin.  Great Babylon will be brought down to destruction just as ancient Tyre was many, many centuries ago.  Babylon shall fall.  The cry shall be: Babylon the great is fallen, is fallen(Revelation 18: 2).  This news shall be conveyed to Antichrist - But tidings out of the east and out of the north shall trouble him (Daniel 11: 44).  This news will be the harbinger of his own destruction.

 

 

4. This ruin will take place as Antichrist is venting his hatred upon Jerusalem and the Jews.  Having received these tidings that Babylon is fallen, he shall go forth with great fury to destroy, and utterly to make away many (Daniel 11: 44). This rage will be particularly directed against Jerusalem and the Jews (Zechariah 14: 2).

 

 

5. This destruction will take place at the personal appearing of Jesus Christ.  At this dark hour in the history of the world, Jesus Christ shall appear the second time.  Christ will come in great power and glory.  At this hour will be fulfilled what John saw in Revelation 19: 11-16.  Christ will come in righteousness to judge and make war.  He will have on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS.

 

 

These events will usher in the destruction of Antichrist.

 

 

The Cause of Antichrist’s Destruction

 

 

The opening words of 2 Thessalonians 2: 4 can be taken as a summary of the cause of Antichrist’s destruction: Who opposeth and exalteth himself above all that is called God, or that is worshipped - Antichrist will have overstepped himself.  It is the devil who will energise Antichrist - the dragon which gave power unto the beast (Revelation 13: 4).  The devil always oversteps himself!

 

 

1. The devil will energise Antichrist to defy God and Christ and therefore, bring about his destruction.  Antichrist will oppose and exalt himself against God and all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.’  He will seek to take the place of God.  He shall speak great words against the Most High ... and think to change times and laws (Daniel 7: 25).  He shall speak marvellous things against the God of gods (Daniel 11: 36). There will be given unto him a mouth speaking great things and blasphemies (Revelation 13: 5).

 

 

He shall also stand up against the Prince of princes (Daniel 8: 25).  He will, in his folly and defiance, seek to make war with Christ, ‘And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His army (Revelation 19: 19).  These things will but hasten his own ruin.

 

 

2. The devil will energise Antichrist to defile the temple of God.  This temple can only be that in Jerusalem.  It is not reasonable, nor scriptural, to argue that this is St Peter’s in Rome.  How could St Peter’s ever be styled the temple of God?  It is much more the synagogue of Satan.’

 

 

Half way through the last week mentioned in Daniel’s prophecy, the Antichrist will break his covenant with the Jews and set up the abomination of desolation in the holy place.  This act will hasten his own destruction. In the Scriptures there is a marking of time from this gross act of wickedness, And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days’ (Daniel 12: 11).  There is a limit to its duration.  God will shorten those days for the elect’s sake and hasten Antichrist’s own destruction.

 

 

3. The devil energises Antichrist to touch the apple of God’s eye.  The Jews in Jerusalem are the apple of God’s eye - he that toucheth you toucheth the apple of His eye (Zechariah 2: 8).  Antichrist, in his folly, shall indeed seek to touch the apple of God’s eye.  God loves Zion and its people - In that day shall the LORD defend the inhabitants of Jerusalem (Zechariah 12: 8).  He will make Jerusalem a cup of trembling unto all the people round about ... In that day will He make Jerusalem a burdensome stone for all people (Zechariah 12: 2-3).

 

 

4. The devil’s energising of Antichrist will cause the remnant of the Jews to cry unto the Lord.  Psalm 74 foretells the cry of the Jews at that precise hour, ‘Remember Thy congregation, which Thou hast purchased of old; the rod of Thine inheritance, which Thou hast redeemed; this mount Zion, wherein Thou hast dwelt (verse 2); Arise, O God, plead Thine own cause: remember how the foolish man reproacheth Thee daily (verse 22).

 

 

These are the events that will cause the destruction of the Antichrist.

 

 

The Manner of Antichrist’s Destruction

 

 

The Scriptures are equally replete with descriptions as to how Antichrist shall be destroyed:

 

 

1. Antichrist shall be destroyed supernaturally.  It will not be a human power who finally and completely destroys Antichrist.  There will be assaults by human powers against him in certain ways.  But Antichrist is reserved for a very special end.  He will be destroyed by the supernatural power of God.  Daniel 8: 25 reads: he shall be broken without hand.’  That is, not by human hand.  No human power shall be a match for him.  In this sense he will be a superman.  It is only when the God of heaven rises against him that he shall be broken.

 

 

2. Antichrist shall be destroyed by the coming King.  He will be a match for every foe except one.  He will have considerable power, being energised by the devil, but he will not have absolute power.

 

 

Absolute power belongs to God alone.  Antichrist will be destroyed by the second coming of the Son of God.  Our Lord is coming in flaming fire to take vengeance on His adversaries, Antichrist among them.  He is said to destroy Antichrist with the spirit of His mouth.’  Elsewhere this is described as a sword, And out of His mouth goeth a sharp sword, that with it He should smite the nations (Revelation 19: 15).  And the remnant were slain with the sword of Him that sat upon the horse, which sword proceeded out of His mouth: and all the fowls were filled with their flesh (Revelation 19: 21).

 

 

3. Antichrist shall be destroyed by the brightness of Christ’s coming.  God is a consuming fire.  This consuming fire will engulf Antichrist and his attending hordes, And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem; Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth (Zechariah 14: 12).  This is not nuclear war as some have suggested.  This is wicked men, including Antichrist, meeting the all-consuming holiness of Jesus Christ and being destroyed by it.  God has but to arise and His enemies are scattered!

 

 

4. Antichrist shall be finally destroyed by being cast alive into the lake of fire.  That consuming fire will sweep Antichrist into the lake of fire burning with brimstone, And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image.  These both were cast alive into a lake of fire burning with brimstone (Revelation 19: 20).

 

 

5. Antichrist shall be tormented for ever in the lake of fire.  He shall be cast out of the grave like an abominable branch, thrust through with a sword, and like them that go down to the stones of the pit.  His reign of sin and terror will have been unparalleled; his punishment will also be unparalleled.  Revelation 20: 10 gives us the final glimpse of the end of the man of sin: And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.’  This unholy trinity of Antichrist, the false prophet and the devil will have their part in the lake of fire and be tormented day and night for ever.  This is the end of the devil’s counterfeit christ!

 

 

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[PART 2]

 

 

CONTENTS

 

 

10 CAN WE TAKE THE PROPHECIES LITERALLY?

 

 

11 THE AREA OF THE TEN KINGDOMS

 

 

12 THE PROCESS OF APOSTASY

 

 

13 SATAN WORKING

 

 

14 O GLORIOUS DAY

 

 

15 THE CHURCH’S ATTITUDE

IN RELATION TO OUR LORD’S RETURM

 

 

16 THE MIGHTY ANGEL WORKING

 

 

*       *       *

 

 

 

 

 

 

10

Can We Take The Prophecies

Literally?

 

 

By Thomas Houghton

 

 

 

(Mr Houghton was, for many years, the editor of The Gospel Magazine.’  In fact, we understand that there has only been one other

editor through the long years of the magazine’s history, that has held the post for a longer period than Mr Houghton.  He used

to speak regularly at the conferences of the Sovereign Grace Advent Testimony, and, following his  being called home in

January, 1951, many of these messages were printed together in a book entitled The Faith and Hope of the Future.’

We still have some copies of this work which are obtainable, hardback, at £5 each).

 

[Volume 26, No 18  April/June 2006]

 

 

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Amongst ‘Present-Day Prophetic Problems’ is the question, ‘Can we take the prophecies literally?’  The prophecies referred to are those which came not by the will of man, but which holy men of God spake as they were moved by the Holy Ghost.’ Can we explain them, not in a figurative sense, but in their plain, exact and grammatical meaning?  Figurative language is, of course, sometimes used in prophecy.  Joseph dreamed a dream which represented him and his brethren binding sheaves in a field, and his sheaf stood upright and their sheaves made obeisance to his sheaf.  The language was figurative, but it predicted a time when Joseph’s brethren would [literally] bow down themselves before him with their faces to the earth (Genesis 42: 6, 9).

 

 

Nebuchadnezzar’s dream of a great image, consisting of gold, silver, brass, iron and clay was figurative, but Daniel’s inspired interpretation showed that it pointed to four great literal empires which should arise.  To the king he said, Thou art this head of gold (Daniel 2: 38).  Figuratively the king was represented by the head of gold which denoted the Babylonian empire.

 

 

The First Prophecy

 

 

A great many of the prophecies of the Bible are literal in their language and in their fulfilment.  This may be said of the first prophecy, which occurs in Scripture.  God, having put Adam into the garden of Eden, said to him, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die (Genesis 2: 16-17).  Here we have a literal prediction which for about six thousand years has been literally fulfilled.  It is a prediction which referred to Adam and his posterity.  By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned,’ i.e. sinned in Adam (Romans 5: 12).  All men are sinners by imputation, sinners by nature, and sinners by practice, and ‘it is appointed unto men [but not all men]* once to die’ (Hebrews 9: 27).  It was appointed and predicted in the garden of Eden, and the prediction has been, and is still, literally fulfilled.

 

[* For some believers will be translated alive from earth into heaven! (Lk. 21: 34-36; 1 Thess. 4: 17; Rev. 3: 10, R.V.).]

 

 

In Genesis 5 the words And he died occur eight times. Adam lived for 930 years, but at last he died.’ Methuselah lived 969 years, but he died.’  The world of the ungodly all died in Noah’s time through the flood which overwhelmed them.  The patriarchs died; Moses died; all the saints of God in Old Testament days, except Enoch and Elijah, died.  Death has been literally experienced ever since the fall.  Often it comes gradually through disease, accident, or old age.  Often it comes to large numbers at a time, through war, pestilence, famine, earthquakes, and shipwrecks.  The same process, however, literally goes on according to the Divine prediction.  We are specially impressed with its literal fulfilment in times of war, famine, and pestilence, but the only difference is that in times of war, millions may be carried off in a short time, whereas in normal times the numbers affected are comparatively small and death takes place more gradually.

 

 

The Prophecy to Abraham

 

 

God said to Abraham, when he was 75 years old, Unto thy seed will I give this land (Genesis 12: 7).  At that time Abraham, was childless.  Before the prophecy was fulfilled Abraham reached the age of 100 years, and Sarah was 99.  At that time its fulfilment seemed impossible, but the LORD visited Sarah as He had said, and the LORD did unto Sarah as He had spoken (Genesis 21: 1), and Abraham was so strong in faith that He was fully persuaded that what God had literally promised He was able also literally to perform.  Sarah judged Him faithful Who had promised (Hebrews 11: 11).  We need to follow her example.  All the promises or prophecies of God are Yea and Amen.  He says, I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure ... I have spoken it, I will also bring it to pass; I have purposed it, I will also do it (Isaiah 46: 9-11).

 

 

Prophecies Already Fulfilled

 

 

Firstly, we can take prophecies literally, because many literal prophecies have already been literally fulfilled.

 

 

This is true of the prophecies concerning our Lord’s first coming.  The place of His birth was literally foretold and literally fulfilled.  The wise men asked, Where is He that is born King of the Jews?’  To answer this question Herod demanded of the chief priests and scribes where Christ should be born.  Their answer was ‘In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule My people Israel’ (see Matthew 2: 1-6; Micah 5: 2).

 

 

His being Divinely anointed with the Holy Ghost was literally predicted and literally fulfilled. Prophecy said, The Spirit of the LORD shall rest upon Him.’  God said, I have put My Spirit upon Him.’  He Himself said in prophecy, The Spirit of the Lord GOD is upon Me; because the LORD hath anointed Me to preach good tidings unto the meek (Isaiah 11: 1; 42: 1; 61: 2).

 

 

At His baptism this was literally fulfilled, and immediately thereafter He is described as being full of the Holy Ghost(Luke 4: 1).  Later, Peter said of Him, God anointed Jesus of Nazareth with the Holy Ghost and with power’ (Acts 10: 38).

 

 

His miracles were literally predicted and literally wrought.  Behold your God will come ... Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing.’  When John asked, Art Thou He that should come?’ the Lord pointed to the literal fulfilment of this prophecy in proof that he was the predicted Messiah.  The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear (Isaiah 35: 4-6; Matthew 11: 3-5).

 

 

His prophetic office was literally predicted and literally held.  Prophecy said, I will raise them up a Prophet from among their brethren ... and will put My words in His mouth; and He shall speak unto them all that I shall command Him.’

 

 

The fulfilment is seen to be literal when we read, He Whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him.’  I have given unto them the words which Thou gavest Me.’ ‘God ... hath in these last days spoken unto us by His Son.’  This is of a truth that Prophet that should come into the world.’  A Prophet mighty in deed and word before God and all the people (Deuteronomy 18: 18; John 3: 34; 17: 8; Hebrews 1: 1-2; John 6: 14; Luke 24: 19).

 

 

His priestly office was literally predicted and literally assumed.  To Him prophecy said, Thou art a Priest for ever after the order of Melchizedek.’  As the High Priest of good things to come He through the eternal Spirit offered Himself without spot to God and by His one offering perfected for ever them that are sanctified (Psalm 110: 4; Hebrews 9: 11, 14; 10: 14).

 

 

His kingly office was literally predicted and literally claimed. Prophecy said, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee ... lowly, and riding upon an ass, and upon a colt the foal of an ass (Zechariah 9: 9).

 

 

How literally this was fulfilled!  Ye shall find an ass, and a colt with her.  Loose them, and bring them unto Me.  Both animals were brought, but Jesus, when He had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt (Matthew 21: 2, 7; John 12: 14-15). What was the cry of the multitude who accompanied Him as He rode into Jerusalem?  Blessed is the King of Israel that cometh in the name of the Lord (John 12: 13).

 

 

The details about His mission, His rejection and crucifixion were literally predicted and literally fulfilled.  Prophecy said, He is despised and rejected of men; a man of sorrows, and acquainted with grief (Isaiah 53: 3).  History says, He came unto His own, and His own received Him not(John 1: 12).  They led Him unto the brow of the hill whereon their city was built, that they might cast Him down headlong (Luke 4: 29).  They took up stones to cast at Him (John 8: 59).  They took counsel together to put Him to death.  They brought Him in as guilty of blasphemy and said, He is guilty of death (Matthew 26: 66).  The penalty of blasphemy was stoning.  Why did they not stone Him to death?  Because prophecy had literally predicted His crucifixion.  It said, They pierced My hands and My feet (Psalm 22: 16).  Hence His hands and His feet were literally nailed to the cross.  When He was dead they brake not His legs: but one of the soldiers with a spear pierced His side.’  Why?  Because prophecy had literally predicted that a bone of Him shall not be broken and they shall look on Him Whom they pierced (John 19: 33-37).  Prophecy said literally, They part My garments among them, and cast lots upon My vesture (Psalm 22: 18).  History records that this prophecy was fulfilled to the very letter (John 19: 23-24).  His resurrection was foretold and typified, and it literally took place.

 

 

His ascension was literally foretold and it literally took place.  Thou hast ascended on high, Thou hast led captivity captive (Psalm 68: 18), said prophecy.

 

 

Prophecy foretold His session at the right hand of God.  History records that He is on the right hand of God, crowned with glory and honour (see Psalm 110: 1; 1 Peter 3: 22; Hebrews 2: 9).

 

 

Prophecies to be Fulfilled

 

 

Secondly, we can and should take the prophecies literally in regard to our Lord’s Second Coming.

 

 

That coming will be personal.  I will come again (John 14: 3).  This same Jesus ... shall so come in like manner as ye have seen Him go into heaven (Acts 1: 11).  The Lord Himself shall descend from heaven with a shout (1 Thessalonians 4: 16).

 

 

His coming will be public, not secret.  If they shall say ... Behold, He is in the secret chambers; believe it not.  For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be (Matthew 24: 26-27).  Every eye shall see Him (Revelation 1: 7).

 

 

His coming will be at a predestined time, not at any moment. God His Father has said, Sit Thou at My right hand, until I make Thine enemies Thy footstool.’  Hence Peter said, Whom the heaven must receive until the times of restitution of all things.’  Hence, too, the Epistle to the Hebrews says, This Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool (see Psalm 110: 1; Acts 3: 21; Hebrews 10: 12-13).

 

 

He will thus literally come in person, publicly manifest His presence, and He will not come until His predestined hour has come.

 

 

Further, His coming will be preceded by remarkable literal signs and events.  Our Lord teaches us that immediately after the great tribulation, and before His visible coming, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken(Matthew 24: 29).

 

 

Instead of taking this prophecy literally it is said that ‘nearly every expression will be found used of the Lord’s coming in terrible national judgments’ (Dr. David Brown in Jamieson, Fausset and Brown’s Commentary on Mark 13: 25).  We hold, however, that this prediction of our Lord can be, and should be taken literally.  In Luke’s Gospel our Lord says, There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of the heavens shall be shaken (21: 25-26).

 

 

Thus the signs in the heavenly bodies, the distress of nations, the perplexity due to the roaring of the sea, the fainting of men for fear, and the expectation of things coming on the world, will all be due to the shaking of the powers of the heavens.  For the powers of the heavens shall be shaken.’  Grimm’s Greek Lexicon of the New Testament explains these powers of the heaven to be the hosts of heaven, the stars.’

 

 

Moses speaks of the host of heaven as all the heavenly bodies.  He says, Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them (Deuteronomy 4: 19).  The powers of the heavens, then, even all the heavenly bodies, shall be shaken immediately before the Lord comes.  The shaking of the heavenly bodies will cause the sun to be darkened and the moon not to give her light, and the stars to fall from their present places.  Such remarkable phenomena will cause distress of nations, perplexity, fainting for fear, and will be thought to signify terrible things coming on the world.

 

 

But why doubt the literal shaking of the heavenly bodies?  The earth is a heavenly body, and earthquakes or shakings of the earth have taken place very frequently, and God has definitely predicted in simple and literal language the shaking of the heavens.  When He descended on Sinai, the whole mount quaked greatly (Exodus 19: 18).  Whose voice then shook the earth (a heavenly body) but now He hath promised, saying, Yet once more I shake not the earth only, but also heaven.  And this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot he shaken may remain (Hebrews 12: 26-27; Haggai 2: 6-7; Joel 3: 16).  Immediately following the shaking of the powers of heaven we read, Then shall they see the Son of man coming in a cloud with power and great glory.  And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh (Luke 21: 27-28).  The things which will cause fear and distress to the ungodly are intended to cheer the hearts of the godly.  They are bidden to look up, for their redemption draweth nigh.

 

 

Resulting from the Lord’s coming will be the resurrection glory of His [suffering]* people, the literal overthrow of the Antichrist and all his adherents, the conversion of Israel and the Lord’s millennial reign.  Prophecies of the blessings associated with that period will, we believe, be literally fulfilled.

 

[* 2 Tim. 2: 12, A.V.]

 

 

The first resurrection will be literal.  We are not dependent on Revelation 20 for the doctrine of two resurrections.  The apostle Paul says, there shall be a resurrection of the dead, both of the just [i.e. the ‘righteous] and unjust [i.e, the ‘unrighteous]’ (Acts 24: 15).

 

[* NOTE: By the use of the words ‘righteous’ and ‘unrighteous,’ we have a better translation and understanding of the text; for the Christian’s ‘Hope’ (mentioned in the same verse), has to do with being previously judged as ‘accounted worthy to attain to that age,’ and to be raised from the dead at the time of ‘the First Resurrection’ (Heb. 9: 27. cf. Lk. 20: 25; Phil. 3: 11; Heb. 11: 35b, etc. R.V.).]

 

 

The great resurrection chapter in 1 Corinthians speaks only of the first resurrection - the resurrection of the just: Every man in his own order: Christ the firstfruits; afterward they that are Christ’s at His coming (15: 23).  They that are Christ’s - [and judged by Him as ‘accounted worthy to attain to that age’ - His messianic and millennial Kingdom yet to come] - are they who will be raised at His coming.’  Then cometh the end,’ presumably at the end of the thousand years.  During that period Christ puts down all His enemies, and the last enemy that shall be destroyed is death (15: 26).  In other words, - [after books were openedand the dead were judged out of the things were written in the books, according to their works’ (Rev. 20: 12b-13, R.V.)] - death and hell will be cast into the lake of fire after the final resurrection takes place (Revelation 20: 11-14).

 

 

In 1 Thessalonians, the apostle again speaks of the literal resurrection of the just.  When the Lord descends from heaven with a shout, with the voice of the archangel, and with the trump of God the dead in Christ shall rise first (4: 16).  The risen and changed saints will be literally caught up to meet the Lord in the air and will for ever be with their Lord in the heavenly mansions.  They will literally reign with Him when He takes to Himself His great power and reigns.

 

 

All Israel shall literally be saved as a result of the coming of their Divine Deliverer.  Their sun shall then no more go down; neither shall their moon withdraw itself.  The LORD shall be their everlasting light; and the days of their mourning shall be ended (see Isaiah 60: 20).

 

 

The man of sin will be literally consumed with the brightness of Christ’s coming.  Together with all his adherents judgment will be visited upon them (2 Thessalonians 18-12).

 

 

All nations shall then flow unto Zion.  They will go up - perhaps representatively - to the house - [or ‘Temple,’  see Zech. 6: 12-13, R.V.] - of the God of Jacob and He will teach them of His ways and they will walk in His paths.  He, the LORD Jesus Christ, shall exercise kingly and judicial functions among the nations, and they shall beat their swords into ploughshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.’  The government shall be upon Christ’s shoulder.  With judgment and with justice He will reign.

 

 

There will be a special and literal manifestation of His kingly power.  Without leaving His throne in the heavens He will be King over all the earth.  All people, nations, and languages shall serve Him.  His kingdom will not be destroyed.  He will reign in Mount Zion and in Jerusalem, and His dominion shall be from sea to sea, and from the river even to the ends of the earth.’  Yea, all kings shall fall down before Him: all nations shall serve Him.’  All the ends of the earth shall fear Him(see Isaiah 2: 24; 9: 6-7; Daniel 7: 13-14; Isaiah 24: 23; Zechariah 9: 10; Psalm 71: 8, 11; 67: 7).

 

 

There will be a literal change in the dumb animals.  The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid ... the lion shall eat straw like the ox (Isaiah 11: 6-7).  Why should we object to the literal fulfilment of this prophecy?  Before the flood all the dumb animals were vegetarians.  They did not then devour each other (see Genesis 1: 30; 9: 2, 3, 5).

 

 

Finally, Satan will be literally loosed from his prison for a season, at the end of the thousand years of the reign of Christ and His people.  He will lead a final rebellion against God.  But he will be cast into the lake of fire and brimstone and shall be tormented day and night for ever and ever (Revelation 20: 3, 7-10).

 

 

Then follows the final resurrection, and whosoever will not be found written in the book of life will be cast into the lake of fire.’  The present heavens and the present earth will then be destroyed. The earth and the works that are therein shall be burned up. The heavens being on fire shall be dissolved and the elements shall melt with fervent heat. We believers, however, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness.’ Then the great prophecy shall be literally fulfilled, Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and be their God.  And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away (see 2 Peter 3: 7, 10, 12, 13; Revelation 20: 11-15; 21: 1-4).

 

 

'Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless,' and 'comfort one another with these words' (2 Peter 3:14; 1 Thessalonians 4:18).

 

 

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11

 

 

The Area of The Ten Kingdoms

 

 

By Stephen A Toms

 

 

(This is the summary of a message given at an S. G.A. T meeting in London on February 22nd, 2002, the title of which was

The Area of the European Union’.  The message was recorded and cassettes and CDs can be obtained from us).

 

 

Our subject is the area of the European Union, but we know from the Scripture that it will not, in the finale, be merely a union restricted to Europe.   Before the Lord returns, there will be more than European countries in the amalgamation; it will include areas from Asia and North Africa.

 

 

Most of the information on this subject is found in the Book of Daniel.  It is worth noting that when God reveals great prophetic detail it is often to those experiencing times of trial and testing.  Daniel had been taken at a young age into captivity by the Babylonians.  He was away from his home country and people, and being in a pagan situation he had the conviction that he should take a stand.  It was not easy but he took the stand and knew the help of God.

 

 

If we think of the Lord Jesus Christ, he testified concerning the future, as in the Olivet prophecy, when he had come unto His own and they had received Him not.  The religious leaders exhibited continual opposition to the Saviour.

 

 

When we come to the Book of the Revelation, we need to remember that John at that time was suffering on the Isle of Patmos for his testimony.  But then and there, God revealed to him many wonderful things concerning the future.  I like to emphasise that God speaks of this book as a revelation and not a book of mystification, as many seem to like to make it.  It is a book to be understood without fanciful notions, because God says what He means and means what He says.

 

 

The Lord Jesus Christ spoke of Daniel.  In Mark 13: 14, it is recorded that the Saviour said, When ye see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let him that readeth understand).’  This abomination, which is an idol, is referred to in Daniel 11: 31 and 12: 11, and we ought to understand what will happen, for that is what we read in Matthew 24: 15 as well as in Mark 13: 14.

 

 

However, I would draw to your attention the fact that Jesus describes Daniel as the prophet.’  So, this man was declaring the Word of God, yet, sadly, so many do not want to know what Daniel has said, or they imply that he has said something different from what we are told he did speak in the name of God.  If we reject the words of Daniel, surely we are rejecting the words of the Lord Jesus.  The whole of the Bible is inspired of God, but with the Saviour putting those two words, Daniel and prophet,’ together we have an emphasis that the prophecy is verbally inspired.  God did not merely give the thoughts, but the very words which have been written.

 

 

The prophet did not have a full revelation but there were many and wonderful facts that were made known to him.  His prophecy does not give details of events over the past two thousand years, but we are told of some of those things which will occur at the end of this [evil] age.  His prophecy concerns the time when Jerusalem is prominent in world history, and at the present we see that prominence growing.

 

 

An unbiased reading of the book will show that the prophet spoke, not of ecclesiastical powers but of secular powers.  This must be an important fact to note, particularly as so many have interpreted, and still do interpret, these statements as if the reference is to religious oppressors, although Daniel makes it clear that God’s revelation concerns kings.’

 

 

When I was young, I was taken by my parents to hear Mr Fromow give his lecture entitled ‘Bible Lands in Bible Light.’  Although I was only a boy at the time, the Lord gave me, at that meeting, a great interest in this Book of Daniel, and consequently, in prophecy, and I am very thankful for that.  As a boy, I used often to read through chapters 2, 7, and 8.  So, I find it extremely sad that, in these days, I find there are a lot of God’s people who seem not to know much of these illuminating and enlightening portions of God’s Truth.

 

 

The Sovereign Grace Advent Testimony still has a supply of a small booklet entitled ‘Daniel’s Visions and Prophecies Illustrated.’  It is only 35p and is quite helpful towards understanding this prophecy.  For a fuller exposition, we have additional publications like ‘Prospects of the Ten Kingdoms of the Roman Empire’ by B W Newton and ‘Remarks on the Prophetic Visions in the Book of Daniel’ by S P Tregelles.  These books are only £3.50 each.  In his ‘Commenting and Commentaries,’ Mr. C H Spurgeon says concerning the latter book, ‘Tregelles is deservedly regarded as a great authority upon prophetical subjects.’  These books were written in the 19th century but they are very up-to-date.

 

 

There are four matters to which I would like to refer and they are (1) that the area is unspecified, (2) it is predetermined, (3) it is literal, and (4) it is certain.

 

 

It is an Unspecified Area

 

 

It is an unspecified area in that there is nothing clear in the Scriptures about the exact boundaries.  There are, of course, times recorded in the Bible when God did speak specifically about boundaries when giving prophetical information.  Additionally, there were occasions when details of boundaries were supplied when the utterances did not concern the future.

 

 

When God made a covenant with Abraham, the patriarch was told to look in all directions and he was promised that wherever he could see, the land would be given to him and his seed (Genesis 13: 14-17).

 

 

Later, Jehovah is more specific when He named the boundaries of the two rivers - the river of Egypt (the Nile) and the river Euphrates - and He told Abraham the nations which he would dispossess (Genesis 15: 18-21).

 

 

When Jehovah appeared to Moses in the burning bush, He gave much detail about the land to be inherited by the Israel nation (Exodus 3: 8, 17).

 

 

The Book of Joshua details the dividing of the Promised Land; firstly, to the tribe of Judah (15: 1-12); secondly, to the tribe of Ephraim (16: 5-8); and later, to other tribes (17).

 

 

The last two chapters in the Book of Ezekiel tell us of a yet future division of the land - when the Lord Jesus comes again - and precise information is set before us.

 

 

In all these examples, God is more specific with boundaries, but that is not the case with regard to the final amalgamation around the Mediterranean Sea.

 

 

I obtained a map of the area of the European Community when it was known by that name, but that is now out of date.  The map keeps changing.  And I would suggest that it is because of changes that we are unable to say definitely what borders will exist just prior to the second coming.

 

 

Nevertheless, an absorbing of the teaching of this Book of Daniel will help to give a very good idea whereabouts the boundaries are likely to be.

 

 

It is a Predetermined Area

 

 

God knew from the beginning exactly where this area would be and it will, of course, come to pass according to that predetermined plan.  As Jeremiah opposed certain things in his day, knowing what the people would do, so we do well to oppose the ungodly alliances of men in our own time.  We know that the union will be against God and against Christ and against truth so we should seek to raise a testimony against it.

 

 

Of course, everything is predetermined by God.  The first word in the name of this Testimony is Sovereign - Sovereign Grace Advent Testimony.  The founders of this movement were concerned that it should be known that to understand truth aright it is essential to grasp that God is sovereign.  If that foundation is taken away, there is no foundation.  I well remember Mr Fromow telling me that the exposition of prophetic truth emphasises that God has a purpose, which He would, in His [own time and] sovereignty, bring to pass.  It is true that God does predetermine everything. We read in Ephesians 1: 11 that He worketh all things after the counsel of His own will.’  Everything that comes to pass is predetermined by God.  To believe that does not make us fatalists.  This should be a great encouragement to those of us that are His people.  This final amalgamation of nations will be in a predetermined area.

 

 

In a chapter in which Isaiah is prophesying about Babylon, he states these words, This is the purpose that is purposed upon the whole earth (14: 26).  That brings to our attention that God has a purpose for the whole earth.  Again, he says, The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand (14: 24).  Although men do very wicked actions in defiance of God, yet they are never able to frustrate His purpose.

 

 

Peter tells us in Acts 2: 23 that the Lord Jesus was crucified and slain by wicked hands, but we are plainly instructed that this was by the determinate counsel of God.  This does not take away the wickedness of evil men but God’s people can rejoice that He is in absolute control.

 

 

Returning to Isaiah, the prophet says, The LORD of hosts hath purposed it relating to judgment upon Tyre (23: 9).

 

 

The same prophet tells us, Remember the former things of old: for I am God, and there is none else; I am God and there is none like Me.  Declaring the end from the beginning, and from ancient times the things which are not yet done, saying, My counsel shall stand, and I will do all My pleasure ... I have purposed it, I will also do it (46: 9-11). As God reveals the end from the beginning, we know that His purpose is unchangeable.

 

 

When Paul was on Mars Hill, amongst other things, he said, when speaking of God, that He hath determined the times before appointed, and the bounds of their habitation (Acts 17: 26).  So we have no hesitation in asserting that the bounds of the final union of nations are predetermined by God.

 

 

Moses testified ‘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 the children of Israel’ (Deuteronomy 32: 8). He set the boundaries of all the countries according to His purpose for Israel.

 

 

In this revelation to Daniel we have two chapters which confirm each other.  In chapter 2, there is the dream of Nebuchadnezzar.  The dream was of an image composed of four different kinds of metals.  In chapter 7, there is the vision given to Daniel of the four beasts ascending out of the great sea (the Mediterranean).  In each case the explanation is supplied for us - that four kingdoms are represented.  Daniel told Nebuchadnezzar Thou art this head of gold (2: 38).  He also said that the God of heaven hath given thee a kingdom and power, and strength, and glory,’ and he certainly exercised that.  Whom he would he slew; and whom he would he kept alive(5: 19).  The inferior metal of the next kingdom represented Media and Persia (8: 20), and we all know that Darius did not have the power to save Daniel from the lions’ den.

 

 

It seems to me that the metals in Nebuchadnezzar’s dream refer to the power of these kingdoms, and that the beasts in Daniel’s vision refer to the character of these kingdoms.  God shows to Daniel how He views the world rulers.  They are like beasts.  Power breeds corruption in the natural [and] unregenerate heart.

 

 

The prophet explains these pictures, proceeding to speak of the ten toes of the image, and the ten horns on the last beast.  It is all predetermined by God.

 

 

We may feel we cannot understand how this progress in evil is all in the plan of God, but it has been likened to a river which, with all its twists and turns, always flows into the sea.  Similarly, God’s purposes always work out even when we cannot see how this can be.

 

 

It is a Literal Area

 

 

This may seem a strange point to make but it needs to be said as so many seem to think that anything literal is not spiritual.  That notion is quite false.  I submit that a literal understanding of the Word of God is the most spiritual.  The antithesis of spiritual is carnal, not literal.

 

 

In Daniel chapters 2 and 7, we read of four world empires - Babylon, Medo-Persia, Greece, and Rome.  If I understand the Scriptures aright, the lands possessed by these empires will constitute the area of the final union of nations.

 

 

Daniel 8 gives the picture of an he-goat which represents Greece (verse 21).  In the vision, the he goat is seen advancing without touching the ground.  Certainly Alexander the Great conquered with great rapidity.  In verse 8, we read ‘when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven.’  That is, of course, precisely what did happen.  Alexander died while young and the kingdom was divided between his four generals, the sections being Egypt, Syria, Macedon, and Thrace.

 

 

The Roman Empire was a larger area, and it seems to me that this is the area which will finally be that of the ten kingdoms.  When we thought of the area not being specific, we reminded ourselves that areas change over the years.  What is true of the European Union was true of the old Roman Empire.  Different Caesars governed different territories, i.e. with different boundaries.  But I would expect that finally, the area will be that of the old Roman Empire at its largest extent.

 

 

Mr. Newton prepared a map 150 years or so ago.  He included the words ‘suggested’ and ‘possible’ in giving it a title.  We have included the map in this magazine.  It was based on the nations as they existed in his time, but it does give the approximate bounds.  The Bible does not tell us the names of the ten nations but we do know with the two legs of the image that there will be five kings in the eastern part and five kings in the western part.

 

 

A brief observation of this map will indicate that some European countries are likely to leave the union whilst lands from the Middle East, Asia, and North Africa will probably join.  Even parts of the British Isles were never in the Roman Empire.

 

 

The important thing is that when this comes to pass those who have studied prophetic truth according to God’s Holy Word will be aware of that which is happening.  Sadly, those who refuse to read the Scripture and believe what it says precisely will be ignorant of the very things for which the Lord instructed us to watch.

 

 

It was somewhat amusing that when the Common Market was reaching a total of ten members, some Protestant magazines issued statements and showed maps indicating that Daniel’s prophecies were being fulfilled.  But it is foolish to make such guesses.  It is essential that we know what God’s inspired Word teaches, and to believe it, and to wait for what God says to definitely, specifically, actually, come to pass.

 

 

What does God say?  Nebuchadnezzar’s dream was of an image which had two legs, and on each foot there were five toes; and these are equivalent to the ten horns of the fourth beast of Daniel’s vision.  Regrettably, many have only thought of the west or Roman side when trying to understand this prophecy; but there is also the east side, which would include vast tracts of land.  God has included in His word that the image had legs and it does not show wisdom to think that Popery is the sum and substance of all evil.  Both parts will be involved in the final union.

 

 

Notice too that there will be ten kings, not democracies, and they will be federally united.  The ten horns and the ten toes will move together.  When the beast’s head turned, the horns all turned; and when the feet move, the toes moved; one toe did not go off on its own.  Surely this is a picture given to us by God that all ten will work together.  There is no thought of national sovereignty - there will be no such thing.

 

 

Daniel 8: 22-23 refers to the four Grecian territories ruled over by the successors to Alexander the Great; but reference is also made to the latter time of their kingdom when a king of fierce countenance (the antichrist) shall arise.  It would seem, therefore, that four of the ten kingdoms may well be those which were ruled over by the Grecian generals, and that the last wicked world ruler will arise from that Grecian area.  You may know that Ptolemy was given Egypt, Cyrene was given Syria, Cassander was given Macedon, and Lysimachus was given Thrace.

 

 

In Daniel 11, we read of a vile person (verse 21) who will do according to his will; and he shall exalt himself, and magnify himself above every god, and he shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.  Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.  But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.  Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.  And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into countries, and shall overflow and pass over (verses 36-40).

 

 

Daniel 8: 9 says that Out of them (the four notable horns) came forth a little horn, which waxed exceeding great, toward the south, and toward the cast, and toward the pleasant land.’

 

 

These words lead us to believe that the antichrist will arise from this Grecian (or Balkan) area, signifying that the eastern area will be a very important part.

 

 

It is a Certain Area

 

 

It is absolutely certain to come to pass.  Whatever politicians do or seek to do, God’s predetermined purpose will be fulfilled.  We believe in the sovereignty of God and know that nothing can stop these things occurring whether men will believe it or not.  The present [evil] age will close according to God’s revealed will.

 

 

When Gabriel came to the prophet he said, ‘Understand, O son of man: for at the time of the end shall be the vision ... Behold, I make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be (8: 17-19).

 

 

There will be this area.  It will be an anti-God area; and it will include the eastern section.  The end is not yet. There will be changes in the present map.  With all the godlessness, true believers will not be wanting to be so attached to the world but will be crying Even so, come, Lord Jesus (Revelation 22: 20).  When He does come, He will put the world straight and it will be a wonderful time.

 

 

We should, like Daniel, seek to live for God and truth whilst in this world, but separate from the world, and certainly not crave to live here for ever, but to cleave to the Lord.

 

 

Let us not take heed to the philosophies of men but rather believe the Word of God and be submissive to its teaching.

 

 

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12

The Process of Apostasy

 

 

By James Payne

 

 

Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!’ (Isaiah 5: 20).

 

 

 

Why did not Isaiah say, ‘Woe unto them that call good evil, and evil good; that put light for darkness, and darkness for light; etc?  No!  It never happens that way; that would be reversing the process.  When men depart from the faith, as the Scripture declares that many shall in the last days, they do not suddenly decry the things they have previously witnessed and professed to love; they do not suddenly rise up and declare that the Gospel of God's grace is evil, and pour scorn upon His Truth.  No!  They first of all call the evil things good.  They allow error to stand side by side with Truth and give their approval to both alike.  They allow men who cast doubt upon God’s Word to come in among their number; they flatter them and give them pride of place; they condone the things they say but pay no regard to slurs that are cast upon God’s Truth.

 

 

So they call evil good. And so is fulfilled the Word of God through Peter, There shall be false teachers among you ... and many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of (2 Peter 2: 1-2).  When evil is called good, then it is not long before good is called evil.  The right hand of fellowship given to error, if persisted in, is the certain precursor of a departure from the faith.  Mr B W Newton said, over a century ago, ‘Evil when palliated is soon, measurably at least, imitated.’ (Thoughts on Parts of Leviticus, page 380).  Woe to them that call evil good, and good evil.’  The approbation of the evil is certain to lead to the denunciation of the good.

 

 

Darkness Instead of Light

 

 

Woe unto them that put darkness for light, and light for darkness.’  God’s Word is light.  David said, Thy Word is a lamp unto my feet, and a light unto my path (Psalm 119: 105).  Jesus said, Light is come into the world, and men loved darkness (John 3: 19).  And again, I am the Light of the world (John 8: 12; 9: 5).  John said of Jesus, the Incarnate Word, In Him was life; and the life was the light of men ... That was the true Light, which lighteth every man that cometh into the world (John 1: 4, 9).  He, therefore, is the only Light. God, Who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4: 6).  And He has bidden us shine as lights in the world; holding forth the Word of Life (Philippians 2: 15-16).  Men who have professed to rejoice in that light do not suddenly put a cloak over it and call it darkness.  No! They first call darkness light and endeavour to mingle light into the obscurity of a twilight where nothing is certain.  How is it that many young men have gone forth with the torch of the Gospel into heathen lands and eventually have allowed that torch to be obscured in the darkness of unbelief?  This process always begins by calling darkness light or by putting darkness in the place of light.  The Lord says that the whole world lieth in wickedness (the Evil One)’ (1 John 5: 19), and he, the god of this world (2 Corinthians 4: 4), is the prince of darkness.

 

 

Christ Alone is Light

 

 

But many missionaries have begun a downward course by thinking that there is at least some light in the heathen religions - in the worship of Buddha, Krishna, and the thousands of other false gods and false prophets.  God says that these systems are darkness.  The things which the Gentiles (heathen) sacrifice, they sacrifice to devils and not to God.’  And the apostle adds, I would not that ye should have fellowship with devils (1 Corinthians 10: 20).  What communion hath light with darkness?’  (2 Corinthians 6: 14).

 

 

Of the heathen, Paul says, When they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened (Romans 1: 21).  The declension begins, therefore, by putting this darkness for light.  This is done openly in the Fellowship of Faiths and in the League of Christians and Moslems, where heathen worship and the supposed worship of Jehovah are posed side by side in a false unity.  It is also done openly in the World Council of Churches. This well pleases the devil but should bring sorrow to the soul of every faithful servant of Jesus Christ.

 

 

Once the darkness of heathen idolatry is allowed, in any measure, to stand side by side with the Light of the Gospel of Christ, an uncertain twilight ensues, and the ultimate result is the calling of light darkness.  This is seen in the writings of Dr. Nels F. S. Ferre, who, in his book on ‘The Sun and the Umbrella’ says that the doctrine of the substitutionary sacrifice of the Lord Jesus Christ was ‘an umbrella to keep away the bright sunlight of God’s love.’  Woe unto them that put light for darkness.’

 

 

Turning the Sweetness of Christ to Bitterness

 

 

Woe unto them that put bitter for sweet, and sweet for bitter.’  God says it is ‘an evil thing and a bitter’ to forsake Jehovah (Jeremiah 2: 19).  The spirit of Antichrist does not begin by blaspheming the Name of Christ - calling the sweet thing (that Name which is as ointment poured forth to the believer) bitter.  No!  It begins by calling the bitter sweet; by forsaking and then discrediting the Jehovah of the Old Testament.  Bishop Oxnam, a president of the World Council of Churches referred to God as a ‘dirty bully.’  And yet many believers assay to have fellowship with this bitter thing as though it were sweet.  They treat those who have forsaken Jehovah as if they were disciples of Jesus.  But Jesus said, If ye believe not his (Moses) writings, how shall ye believe My words?’ (John 5: 47).  So when the bitter is called sweet, it is not so long before the sweetness of the Name of Jesus is called bitter.  He was a child of His age’ said Lord Soper, ‘and did not know nearly so much as we know.’  So the precious Name of Emmanuel - God with us - is trodden in the dust.

 

 

Thus the apostasy reaches its climax.  And when all evil, dark, and bitter things are gathered in one great confederation, now exemplified by the World Council of Churches, the Fellowship of Faiths, and the United Nations, and men hail it as the triumph of man’s goodness, the light of the world, and the sweetness of peace, then the threefold woe will soon again be sounded (Revelation 8: 13) to their everlasting discomfiture.

 

 

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In Reading Prophecy, remember that.

 

 

ISRAEL                            means                 ISRAEL                   and not              BELIEVERS

JERUSALEM                   means                JERUSALEM          and not               HEAVEN

ZION                                means                ZION                        and not              THE CHURCH

BABYLON                       means                BABYLON              and not               ROME

EGYPT                             means                 EGYPT                    and not               THE WORLD

 

 

                                                                                                                              - (G. T.  Hunt.)

 

 

S.G.A.T. Meetings: For this year we have arranged, subject to the will of the Lord, a series of meetings on ‘The Glory of Christ’s Millennial Kingdom.’  We feel concerned that so many in these days are allegorising plain statements of Holy Scripture relating to God’s purpose for Israel, the Church, and the World.  For this reason, we desire to emphasise that promises made in both the Old and New Testaments will be fulfilled by a sovereign God.  We would like to see others come to our meetings, which are held on the fourth Friday of every month, except August and December.  On Conference days we also have an afternoon meeting at 4.pm. All evening meetings are at 7.pm.  Come and bring your friends.  Details of the meetings arranged for the current quarter are given on the back page, but other meetings for the year are as follows:

 

 

July 28 - The Church in the Millennium - Brian Green.

 

 

September 22 (afternoon)  -  Israel in the Millennium -  John Douglas.

 

 

(evening)  -  The Gentile Nations in the Millennium - John Douglas.

 

 

October 27 - The Agreement of Pre-millennial Truth With the Doctrine of Grace  -  Richard Monteith.

 

 

November 24 - Whither A-millennialism? - Ian Shaw.

 

 

Prayer Request: We would request our readers to pray each day for those who have the responsibility of the Sovereign Grace Advent Testimony, that they may adhere at all times to God’s Holy Word and that they might be guided in all matters.  Also, that the magazine may contain articles that are helpful to the Lord’s people in these apostate days and that all needful financial support may be given.  Also, that the ministers holding the teaching advocated by ‘Watching and Waiting’ may be given the courage and grace to faithfully proclaim Sovereign Grace Doctrine and Prophetic Truth.  Also, that believers who hold the truth may have fellowship with like-minded saints and be strengthened in the things of God.

 

 

Holidays: Have you considered taking gospel tracts with you for distribution whilst on holiday?

 

 

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13

 

O Glorious Day

 

 

By William Winters:

 

 

O glorious day when we shall meet, and tread yon golden shore!

And cast our all at Jesus’ feet, when toil and sin are o’er,

Then dressed in righteousness complete, we’ll crown Him evermore.

 

 

When shall we reach that better land, where pilgrim saints abide?

When shall we join that happy band on Jordan’s brighter side?

Faith seems like writing on the sand, effaced by every tide.

 

 

Yet may we not in hope depend on what the Lord has done?

That He will perfect to the end the work He has begun?

Yes, He’s a true and faithful Friend, the ever-loving One.

 

 

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14

 

Satan Working

 

(Revelation 12)

 

 

By S. J.  Clarke.

 

 

[Volume 24.  No. 11.   July/September, 1994.]

 

 

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Whereas Dr Biss described this as the simplest chapter in the Book of the Revelation, Dr Frost described it as one of the most difficult of prophetical problems!  It certainly has difficulties but where fundamental doctrine is not affected we should bear with one another when there are differences in our understanding of any passage of Scripture.  It is always, of course, very important to notice carefully what the Holy Spirit has actually said to help us to a right understanding.

 

 

In Revelation 1, John was told to write the things which he had seen, and the things which are, and the things which shall be hereafter.  It is clear, therefore, that what we have in Revelation 12 comes under the heading of the things which shall be hereafter.’  Some would relate it to a past event - the incarnation of the Lord Jesus and His ascension.  That, however, would have been past, not only from the present point of view but also at the time when John wrote this book.

 

 

It is very important to notice that in this chapter there are seen two spheres of activity.  In the first part the activity is in heaven while the second part deals predominantly with activity on earth.  If we keep that in mind I suggest it will help considerably to a true understanding of the passage.  In the chapter there are two major antagonists - the dragon and the woman - the dragon versus the woman in heaven and the dragon versus the woman on earth.  There is also a further antagonism - a war in heaven which occurs between Michael and his angels and the dragon and his angels.

 

 

It is my firm conviction that one of the reasons why so many children of God are unwilling to believe that the church will be on earth during the tribulation period and the reign of the antichrist is that the wish is father to the thought.  But turning to this passage there is much to encourage the saints both now and during that period.

 

 

I quote from a letter received from a ministering brother many years ago a sentence which sums up the contents of this chapter, ‘I agree most heartily with you that Revelation 12 represents the key to the overthrow of the Satanic kingdom and the bringing in of the reign of Christ through the saints standing for the Lord here on the earth.’  That summary is full of encouragement.  If that is the key it behoves us now, by the grace of God, to stand for Him on this earth.

 

 

I will deal firstly with the activity in heaven, then with the activity on earth, and lastly with the major event which occasions the transference of the activity from one sphere to the other.

 

 

Activity in Heaven

 

 

Heaven and its activity is introduced in the first verse, There appeared a great wonder in heaven.’  The word wonder is literally a sign.’  It is the word John uses in his gospel for a miracle.  It is a sign.  It signifies something.  It is symbolic.  John sees this sign in heaven.  A woman first meets his eye and it is a woman clothed with the sun.

 

 

Several times in Scripture a woman presented symbolically indicates an evil system.  In Revelation 2: 20, the church in Thyatira is rebuked for permitting that woman Jezebel to corrupt that particular church.  We read in chapter 17 of the harlot seen riding upon a beast.  In chapter 18 Babylon is spoken of in the feminine, how much she hath glorified herself, and lived deliciously ... she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.’  It is the symbol of a woman as an evil system.  In the parables of the Lord Jesus, the kingdom of heaven is likened unto a woman who took three measures of meal which was corrupted with leaven.  These are instances where a woman is before us representing an evil system.

 

 

But in a number of Scriptures a woman is also mentioned representing a righteous or godly system.  In Luke 15 a woman, having ten pieces of silver, loses one and she searches the house for it.  There she is seen as the church or a local church.  Jerusalem which is above, in Galatians 4, is described as the mother of us all,’ a similar symbology.  In this book of the Revelation the church is seen as the Lamb’s wife, reminiscent of Ephesians 5: 32.

 

 

Some view the woman as Israel giving birth to the man child, interpreting the man child as the Lord Jesus.  Did Israel ever travail to bring forth the Lord Jesus?  Reference is made to Isaiah 66: 7, ‘Before she travailed, she brought forth; before her pain came, she was delivered of a man child.’  That passage refers to Zion in the future, the man child brought forth before the travail.  In Revelation 12, however, the painful travailing results in the delivery of the man child.

 

 

Israel now is an earthly people.  This woman is seen in heaven.  She has a sphere of heavenly activity.  Israel is never presented in that way.  We conclude that this woman signifies the church and as we look in greater detail at the way she is described it strengthens the conviction that this indeed is whom she represents.  She is clothed with the sun in that glory which the Father hath given to the Son (see John 17: 22).  We have a glory in Christ, not our own, a glory we possess as seen before God in the Lord Jesus - He Who is called in the Bible The Sun of Righteousness (Malachi 4: 2).

 

 

We further read that the woman has the moon under her feet.  Some have said that the moon represents the glory of the old covenant, now under her feet because it has been superseded by the glory under the new covenant.  Rather is it probable the moon indicates the reflected and corporate glory of the church, ordained to rule the night,’ as is the moon (see Genesis 1: 16).

 

 

Further, the woman has a crown of twelve stars.  In Revelation 1 stars are seen as messengers of the churches and it would appear that they would represent the witness of her individual members.  The Bible says that there is one glory of the sun, another of the moon, and another of the stars this being the resurrection glory of the individuals that comprise the church.  Twelve is the number of government.  Twelve reminds us of the number of the apostles upon whom the church is founded and consequently suggests the corporate witness of Christians during this present age and particularly at the time specified in this chapter and inasmuch as this number is indicative of government, the picture is presented of the church reigning in life (see Romans 5: 17).

 

 

As a definite expression of this, we read, She being with child cried, travailing in birth, and pained to be delivered.’  This, surely, is one of the most challenging verses in the chapter for if this woman represents the church and you and I are part of the church then the question comes, what do we know of such crying and travailing and being in pain, ready to be delivered?  How formal our prayers can be!  Satan trembles when he sees the weakest saint upon his knees.  But when we are on our knees what do we know of burden of heart, of travail?  It is so easy to quote Ephesians 6 and wrestling, not with flesh and blood, but with principalities and powers but what do we know of wrestling in prayer?  We need to enter into the reality of what such verses set before us.  Satan recognises what is happening.  He sees the woman in travail.  He knows that something is going to result from this so that he, as the dragon, is ready to devour the man child as soon as it is born.

 

 

Let me repeat what was said earlier, that we need to be very clear as to where this is happening.  It is not happening here upon earth.  The woman indeed must be upon earth from a physical point of view but the symbology is in heaven.  It is a spiritual, a heavenly experience.  Satan is described as the prince of the power of the air and the principalities and powers with whom we are to wrestle are in heavenly places.  This is heavenly in its very nature.  The man child is never seen on earth.  The dragon is never allowed to devour it.  He is ready to devour it but he is not successful.  We have a faithful and gracious God and when the woman travails like this then that which is brought forth is not allowed by God to be devoured, but it is caught away to the throne.  I mentioned that the number twelve indicates the idea of government and surely it is underlined here.  The fact that the man child is caught away to the throne is an indication that the church will be reigning in spiritual government.

 

 

What then is indicated by this man child?  He is the product of the travailing woman.  He is never seen on earth.  He is caught away to the throne.  Further, we are told in verse 5, ‘she brought forth a man child, who was to rule all nations with a rod of iron.’  In Revelation 2: 27 the promise is given to the overcomer, ‘he shall rule them with a rod of iron.’  So it is not only the Lord (as in Psalm 2: 9) but His people in fellowship with Him who are destined to rule the nations.  There is here presented, therefore, the product of an overcoming church, a [Spirit-filled] church that is living in [obedience to Christ’s precepts (Acts 5: 32), and] the good of spiritual government.  This is spiritual revival.   The people of God living in the good of spiritual government, as it were caught up to the throne, destined to rule the nations, are living in the good of revival blessing and power.  Most of us probably have at some time, and perhaps with regularity, been upon our knees asking God to revive His work.  Such prayer, however, could be very formal.  How great the need, as one feels in his own experience, that one’s prayer life should correspond to the picture we have here.

 

 

There is another sign in verse 3, another wonder in heaven ... a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.’  We have no question as to who this is.  He is described in verse 9 as that old serpent, called the devil, and Satan, which deceiveth the whole world.’  He is red, just as the beast in Revelation 17 is described as scarlet coloured, which is the colour of blood, indicating his warlike intentions.  This activity of his, opposing the woman, so as to devour the man child, and the fact that he is seen as fiery red (as the word more literally is) is indicative of some of the tactics he will employ.

 

 

While he is waiting upon the woman to devour the child his tail drew the third part of the stars of heaven, and did cast them to the earth.’  I am not clear as to what exactly is intended here.  Is this parallel to Daniel 8: 10 that out ‘of them came forth a little horn, which waxed exceeding great ... even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them’?  Or could these stars be such only by profession?  Scripture does speak of iniquity abounding in that day and the love of the many waxing cold (see Matthew 24: 12).  2 Thessalonians 2 tells us that in the time of the end there will be a falling away.  False believers, whom the Lord does not know, are described in Matthew 25 as virgins, and the same word is used for the wise virgins.

 

 

Activity on Earth

 

 

It is significant that the Holy Spirit has first presented to us what happens in heaven before He mentions what happens on earth.  It is so easy to be preoccupied with the events on earth so that they can becloud heavenly reality.  In this chapter, however, the Holy Spirit has emphasised first that which happens in heaven, as introductory to what happens on earth.

 

 

Mentioned here, to which I have already referred, is the casting a third of the stars down to the earth.  Then in verse 6 we read, And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.’  The woman is first in heaven, then she is on earth, within the veil and outside the camp.  This twofold relationship is, of course, consistent with the New Testament presentation of the church (Hebrews 6: 19; 13: 13).

 

 

The Lord Jesus warned His disciples that when Jerusalem should be compassed with armies, the Christian should flee (see Luke 21: 20-21).  There is nothing wrong in fleeing under persecution.  When the Lord Jesus Himself would have been taken to the brow of a hill and cast down, He walked through the midst of them and escaped (see Luke 4: 29-30).  There is a similar happening in John 10: 39.  So in Revelation 12 the woman flees into the wilderness where she has a place prepared by God - a precious fact.  God anticipates events.  He knows what eventually the dragon will attempt to do and thus enjoins upon people of God to flee to a place prepared by Him.

 

 

Verse 14 reads, And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished.’  Consequently, at the time of the most intense Satanic opposition, the woman, the church, will be nourished, kept, being given two wings of a great eagle.  The gates of hell will not prevail against her.  The wings of an eagle are somewhat parallel to Exodus 19: 4, I bare you on eagles’ wings and brought you unto Myself.’  Borne on eagles’ wings.  See Israel fleeing from the Egyptians, carried through the Red Sea, borne on eagles’ wings.  Problems there were - Marah, Rephidim, Amalek - but they were borne on eagles’ wings.  That is exactly what God is going to do at the end of this present [evil] age when the dragon is most intense in his opposition to the church.  Satan has to contend, not so much with the woman but with her God.  He has prepared a place for her, her place.’

 

 

There is so much in the Word of God to encourage believers in similar situations.  There was a place for Elijah by the brook Cherith where he was fed from the most unlikely source, ravens, unclean birds.  When the brook dried up a poor widow woman was commanded to sustain him during the time of famine.  God has His Own instruments for doing these things.  David was hounded by Saul, like a partridge in the mountains (1 Samuel 26: 20), but God had a place for David.  The Lord’s care for David under such adverse conditions was so very real, and resulting from his experiences, his Psalms have been provided for our encouragement.  There was a place for Baruch and Jeremiah for though the king sent various ones to arrest them the LORD hid them (Jeremiah 36: 26).  So, in later times, God maintained the testimony of the Covenanters, despite fierce persecution.

 

 

There is an expression in Ezekiel 20: 35 that speaks of the wilderness of the people (nations).’  It may well be that the word wilderness here is to be understood in a similar way.  Just as Israel found favour with the Egyptians who loaded them with stuff on their departure, so among the people of the world, God will influence hearts and lives that His testimony is maintained during the most difficult circumstances (compare Matthew 25: 34-40).

 

 

Notice, further, that it speaks of 1260 days.  It is significant that the period is thus measured in days.  The saints will live day by day.  We are told to pray, Give us day by day our daily bread (Luke 11: 3).  Today, that prayer may, to most, require little faith but in such a time as depicted here, it may well be that such prayer would be offered in faith and expectation that the Lord would make provision for His people.  The woman is nourished during those 1260 days, for we are explicitly told so.

 

 

It is added that when the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood that the earth helped the woman and the earth opened her mouth, and swallowed up the flood.’  That reminds of Isaiah 59: 19, when the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard (banner) against him.’  There is no eventuality for which God is not prepared.  So, when the enemy seeks to do his worst, as set forth in these verses, God will make provision for her - and remember that this is a time, as suggested, of spiritual revival.

 

 

When did the church live in the good of spiritual revival?  We might well point to various periods in her history but certainly it was so in the beginning of the Book of the Acts.  Probably, the church has never reached such a height of spirituality as is recorded there and in those days the disciples rejoiced in that they were counted worthy to suffer for His Name (Acts 5: 41).  That is a telling sort of statement.  One feels that our reaction to such treatment by the world reflects the measure of our love for, and walk with, the Lord.

 

 

Another thing is this, that the believers will then be living in a time of fulfilled prophecy.  That is important.  It may truly be said that we are now living in such a time.  Israel has received national recognition.  The Common Market may well develop into the formation of the ten kingdoms.  2 Timothy 3 describes the moral and spiritual situation in the world today; and as we bring all these and other factors together we can say we are living in a time of fulfilment of prophecy, that the coming of the Lord Jesus must be drawing near.  How deeply, however, does this conviction really affect our experience?  Are we still very much earth-bound? It is a challenging thought.

 

 

Surely, however, in the days of which Revelation 12 speaks, there will be a sense of urgency.  The believers will know, in a way that could never have been known to that point, that the coming again of the Lord Jesus is indeed drawing nigh.  In common parlance, they will hear the footsteps of the Lord approaching.  Should we be living in these circumstances, with the evidence of these chapters, seeing one thing following another - the two witnesses in Jerusalem and other events happening at this time - having as we do, the more sure word of prophecy to which we do well to take heed as unto a light that shines in a dark place (see 1 Peter 1: 19), we would indeed know that the Lord is near.  Though there will be adversities, surely the prospect of the near return of the Lord will have a tremendous effect upon the life and testimony of the church in those days.

 

 

It is a time of Satan’s wrath.  Many talk of the tribulation as if it were a time of God’s wrath.  The Word says very distinctly it is Satan’s wrath (verse 17) and we need to recognise that.  But the saints on earth, despite the problems, despite Satanic wrath, overcome.  They overcome by the Blood of the Lamb (that is their heavenly victory).  They overcome by the word of their testimony (that is their victory on earth).  Every reference in this chapter to Satan working shows that he works to his own defeat.  This leads us on to the third heading.

 

 

Transference of the Activity

 

 

There was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not.’  Satan was unsuccessful in his designs against the man child.  He was unsuccessful in his warfare against Michael and his angels.  Three times, we are told, he was cast out.  Then in his war with the saints, later in the chapter, we are told that they overcome him.  So, every reference to the dragon here speaks of his being defeated.

 

 

What are the implications of this defeat?  Satan, with his principalities and powers, are now active in heavenly places but after this warfare he is cast out and no longer in heaven.  What could this mean?  Scripture speaks of our wrestling now with principalities and powers in heavenly places but then they will have been cast out.  This can only mean that the prayer life of God’s people will be without such heavenly resistance.  They will have resistance on earth but not in heavenly places.  This is very significant.  The church will have power in prayer not previously experienced.  It will be her greatest hour.

 

 

When Daniel was praying that he might know what should befall Israel in the latter days, an angel was sent by God to provide the answer.  That angel was resisted in the heavenlies, first by the prince of Persia and then by the prince of Grecia.  Michael came to the help of the angel so that Daniel could receive the answer.  Note what this means.  Satan is opposed to God’s people knowing what shall befall Israel in the latter days.  In Daniel 12, in the very last crisis of Israel’s history, with Israel at the end of her tether, Michael stands up for Israel.  Paul, in 1 Thessalonians 4, informs us that when the Lord Jesus returns, it will be with the voice of the archangel.’ The archangel will then be very active, standing up for Israel, just prior to the rapture of the church.  Satan will have been cast down, and heaven is cleared for the saints to be caught up.  No principalities and powers will be there to offer resistance.

 

 

Furthermore, Revelation 19 speaks of heaven being opened and He Who is called the Word of God, comes forth on a white horse.  He is followed with His hosts but there is no one to resist Him.  Heaven is cleared of these adverse powers, and consequently we see how everything will have been prepared for the overthrow of the Satanic kingdom and the bringing in of the reign of Christ.

 

 

Wonderfully, the sphere of the warfare of the saints is destined to be that of the church’s vindication.  In Revelation 21, the Lamb’s wife is seen in the form of a city coming down out of heaven.  She is coming down in the very sphere where Satan and his angels once operated, but now the church, the wife of Christ, is there.  She takes their place.  Satan is defeated and the church is vindicated.  This then is the picture presented to us in Revelation 12.  The enemy, the accuser of the brethren, is cast down.  A loud voice from heaven cries, Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ: for the accuser of our brethren is cast down (verse 10).

 

 

One of the great causes of spiritual weakness and impotence in the life of a child of God, is that Satan is so successful in his function as the accuser of the brethren.  There are too many Christians living under a cloud.  They lose assurance and the joy of their salvation for Satan not only accuses in heaven (as he did in Zechariah 3, Job 1 and 2), but he accuses in the consciences of believers down here and instead of experiencing joy in the Lord and what He has done for them, they are impotent and weak.  The time is coming, however, when the accuser of the brethren will be cast down and the virtues, the values, the power of the Blood of the Lamb are going to be realised in a fuller way and the saints of God are going to enter into their spiritual heritage.

 

 

Well might this loud voice proceed from heaven, ‘Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ.’  Well might that voice go on to say, Rejoice, ye heavens, and ye that dwell in them’ (verse 12) because we shall be dwelling in heaven, rejoicing in the fulfilment of the vision presented in this chapter.  Is it not full of encouragement, as we see the sovereign grace and purpose of God realised through such a revived people, standing for Him on this earth - the key to the overthrow of the Satanic kingdom?

 

 

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15

The Church’s Attitude in Relation to Our Lord’s Return

 

 

By Mr. William Wileman

 

 

(This message was given at an S.G.A.T. conference in April 1985.  It was recorded and cassettes can be obtained at £1.20 each).

 

 

[Volume 24.  No 9]

 

 

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It is 50 years ago this quarter since Mr. Wileman departed to be with Christ.  He passed away on March 15th  1944, age 95.  He was pastor, preacher, itinerant evangelist (ofttimes pedestrian), printer, publisher, author, editor, pamphleteer, poet, hymnwriter, and lecturer on Biblical subjects.  He truly was a hard worker in the cause of truth.

 

 

He was a member of the Sovereign Grace Advent Testimony Council and a valuable speaker at many S.G.A.T. meetings.  He maintained a happy balance in doctrinal, experimental, evangelistic, prophetic, and practical teaching.

 

 

For over 70 years he had been a preacher of the whole counsel of God.  At one time he had been a helper to Mr Septimus Sears, whose influence and friendship abode with him thereafter.  He later pastored at Kilburn Vale Strict Baptist Chapel.  The S.G.A.T. secretary occasionally preaches at the chapel at which Mr Wileman’s Bible is kept at present, and he regards it a great privilege to see and to use this copy of God’s Holy Word.

 

 

As sub-editor of ‘The Gospel Standard,’ Mr Wileman gained an intimate understanding of the churches associated with that magazine.  In 1885 he founded an evangelistic monthly called ‘Gospel Echoes’ which he edited for some 50 years, and which had a circulation in millions of copies.

 

 

His poems and hymns appeared in many religious publications all over the English-speaking world.  His books include ‘Things Concerning Himself,The Deep Things of God,’ ‘Beauty For Ashes,’ and ‘The Life of John Calvin.’  Additionally, he published hundreds of tracts, pamphlets and leaflets.  One of the most widely distributed of these tracts was ‘The Wrong Priest.’  Another was a sermon on John 3: 16, all in monosyllables.

 

 

Children listened to his simple and well-illustrated Gospel addresses.  He had 8 children and also grandchildren which must have helped him to know how to engage youthful minds.  His happy adaptability in gaining the interest of children to vital truth was remarkable.

 

 

He possessed a warm, large heart, intense devotion to the Lord, an alert mind, clear understanding, and with a simple vocabulary, he was an interesting speaker.  His testimony proved an adequate answer to all those who say that believers in Sovereign Grace, and Post-tribulation, Pre-millennial teaching are not missionary and evangelistically minded.  He was all that, with a full, free, and warm-hearted presentation of the Gospel of the grace of God.

 

 

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THE CHURCH’S ATTITUDE IN RELATION

TO OUR LORD’S RETURN

 

By Willliam Wileman

 

 

(This address was given at an S.G.A. T. meeting on January 11th 1927.)

 

 

The subject allotted to me is ‘The Church’s Attitude in relation to our Lord’s Return.’  I need not stay in an assembly like the present to define the words ‘church’ and ‘attitude.’  I will only say that the word ‘church’ describes the entire number of called-out ones by Almighty and Sovereign Grace.  Yet I would also say that while the New Testament church began at Pentecost, there is only one body, one family, one church.  The Old Testament saints looked forward to the Lord’s first coming, just as we look back to that, and forward to His second coming.  O that Thou wert as my Brother (Song of Solomon 8: 1) is the bride’s expression of her longing for His Incarnation; and the Song closes by asking Him to make haste.

 

 

We thus find in Luke 2, Simeon waiting for the Consolation of Israel,’ and expressing his holy joy in the fruition of his expectation.

 

 

And now, in speaking of the church’s attitude, I wish to describe that attitude in four aspects:

 

 

1. An intelligent knowledge of what is meant by our Lord’s return and thus of our present position.

 

 

2. An earnest expectation and hope for that return.

 

 

3. A constant looking for that blessed hope.

 

 

4. A godly walk in prospect of that glorious event.

 

 

An Intelligent Knowledge

 

 

It is of the highest importance to have an intelligent knowledge of what is meant by the Lord’s Second Coming.  There is much defective apprehension, even among [regenerate] Christians, of what is implied in His first coming; and this results in confused ideas of what is implied in [the word ‘hope’ and] His second coming.  It is therefore supremely desirable to realize in some measure where we stand. That we are approaching ‘the last days’ is apparent to every reader of Scripture and observer of the present state of the world, and what is called Christendom.  That the ‘perilous times’ have [now] set in is plain to every seeing eye.  That men are waxing worse and worse is patent to every true Christian.  But these very facts emphasize the necessity for what I have described as an intelligent apprehension of the fact of Christ’s second coming, and of our position in relation thereto.

 

 

An Earnest Expectation and Hope

 

 

An earnest expectation and hope for that second coming.  The word expectation means an intense anticipation of something greatly desired.  The New Testament word ‘hope’ means an assured confidence that what we [if obedient to the Lord] are to expect will be realized.

 

 

Two instances of the united use of these two words will help us here.  Romans 8: 19-25: For the earnest expectation of the creature [creation (ktisis)]* waiteth for the manifestation of the sons of God.  For the creature [creation] was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature [creation] itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.  For we know that the whole creation groaneth and travaileth in pain together until now.  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.  For we are saved by hope: but hope that is seen is not hope; for what a man seeth, why doth he yet hope for?  But if we hope for that we see not, then do we with patience wait for it.’

 

[* “Has the same signification here as in Mark 16: 15: ‘Proclaim the glad tidings to the Whole CREATION,’ that is, all mankind; and also Col. 1: 23, where a similar phrase occurs.  That the brute and inanimate creation is not here spoken of, but mankind, is evident from the hope of emancipation from the ‘SLAVERY of CORRUPTION held out in the 21st verse, and the contrast introduced in the 23rd verse, between the ktisis and those ‘possessing the FIRST-FRUIT of the SPIRIT.”]

 

 

Then Paul says in Philippians 1: 20 According to my earnest expectation and my hope.’  The word expectation in this sense occurs only in these two New Testament Scriptures; and the two words are interwoven and inseparable.  The church’s attitude therefore, and the believer’s attitude, is an earnest expectation of the Lord’s return united to an assured confidence that He will return.

 

 

A Constant Looking For That Blessed Hope

 

 

I will here quote three references to this looking.  Paul, in Titus 2: 13, says Looking for that blessed hope.’ Here the word means to look toward, and wait.  In Hebrews 9: 28, we have Unto them that look for Him shall He appear the second time without sin unto salvation.’  Here the word means to watch and wait.  Then Peter uses another word three times - Looking for ... the day of God.’  We ... look for new heavens and a new earth.’ ‘Seeing that ye look for such things (2 Peter 3: 12, 13, 14).  Here the word means to watch toward.

 

 

A Godly Walk

 

 

And now I come to the practical aspect of a godly walk in prospect of that blessed hope.’ Titus 2: 11-14: Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing [the appearing of the glory,’ R.V.] of the great God and our Saviour Jesus Christ; Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.’ This is [should be] the church’s attitude, and the [regenerate] believers attitude.

 

 

2 Peter 3: 11-14: What manner of persons ought ye to be in all holy conversation and godliness ... wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless.’  This is [should be] the church’s attitude, and the [regenerate] believer’s attitude.

 

 

1 John 3: 1-3: Behold, what manner of love ... beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him, for we shall see Him as He is.  And every man that hath this hope in (set on) Him purifieth himself, even as He is pure.  This is the church's attitude, and the believer’s attitude.

 

 

Conclusion

 

 

And now on the closing page of Scripture we have the seven comes.’  Three times the Lord Jesus says that He comes; three times the church responds; and once the thirsty sinner is invited.  ‘Behold, I come quickly’ (verse 7), and, behold, I come quickly (verse 12).  Then the Spirit and the bride say, Come (Thou); and let him that heareth say, Come (Thou)’ (verse 17).  Then thirsty sinner, you are invited to come to share the blessedness (verse 17).  Once again the Lord says Surely I come quickly (verse 20).  And man’s closing word to Him is Even so, come, Lord Jesus (verse 20).  This is the church’s attitude; and this is the believer’s attitude.

 

 

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Scripture Questions

 

 

Mr. William Wileman wrote 1000 verses with questions on Bible subjects.  These were printed in 10 booklets each containing 100 questions.  We give a few of them:

 

 

1. How do we know that David understood

The Gospel meaning of the sprinkled Blood?

 

 

2. Your kind attention now afford,

To search and count them one by one -

How many titles of the Lord

Are given us in the first of John?

 

 

3. A second letter, you will kindly note,

An aged preacher to a young one wrote:

Now while the open book is in your hands

Find in the second chapter 10 commands.

 

 

4. God has a very precious treasure,

In which He takes supremest pleasure:

To find this special treasure try -

’Tis in the Book of Malachi.

 

 

5. Now search for the promise, and show it to me -

The number shall be as the sand of the sea:’

And tell me the time when fulfilment will be.

 

 

6. In one rich Psalm, with glad intent,

I think that God’s Own Son is meant:

Which of the verses make it sure

His Name for ever shall endure?

 

 

7. I want you now to take a careful look

Within the Holy Bible’s latest Book:

How many times does Jesus say ‘I AM’?

How many times is Jesus called ‘The Lamb’?

 

 

*       *       *       *       *       *       *

 

 

16

 

The Mighty Angel Working

 

 

(Revelation 10)

 

 

By C W H Griffiths

 

 

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Introduction and Outline

 

 

Apart from the first three chapters, the Book of the Revelation consists of a series of visions about the very last years before the return of our Lord Jesus Christ.  The prophecies are not in chronological order.  The earlier chapters give an outline, and as the book progresses we find a repetition in more detail.  Chapter 6 is wide and comprehensive.  Chapters 8 and 9 become more definite, but there is no detail as to the place or the time when these awful judgments shall come.  In chapters 10-12, we have explicit references to places, times, and persons.

 

 

Chapters 10-13 form a distinct series of visions.  We see in chapter 11 that the devil will be allowed great power during that period, but before this, chapter 10 shows that a mightier than Satan will lay claim to earth and sea.  So chapter 10 is ‘a preface of blessing’ (the words Dr Biss gives to it) before chapters 11, 12, and 13 when we see darker scenes which shall immediately precede the return of the Lord.

 

 

There are many who would seek to ‘spiritualise’ the passages of Revelation and to draw out general moral lessons, but I want to underline that there is evidence of great precision in chapter 10.  The writer goes to great lengths to avoid ambiguity and to make his meaning clear.  In verse 8, we read ‘the voice which I heard spake unto me again.’  Which voice? - the voice which I heard.’  The voice said take the little book.’  Which little book? - the little book which is open.’  It is the little book in the hand of the angel.’  Which angel? - it is the angel that standeth upon the sea and upon the earth.’  So, each time the writer is making plain what the words mean, of which angel he is speaking, of which book he is speaking, of which voice he is speaking.  So there is great emphasis on detail within the passage.  We are not only to look for the general sense or spiritual lessons for our selves.  We can ponder upon individual words within the chapter.  The blessing given in Revelation 1: 3 is Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things that are written therein.’

 

 

Verses 1-4: The chapter begins with a mighty angel coming down from heaven.’  This angel is remarkable in many respects.  He is clothed with a cloud,’ His face was as it were the sun and it seems that that brightness shining into the cloud creates a rainbow round about him.  This angel, descending from heaven places his right foot upon the sea, and his left foot on the land.’ ‘He had in his hand a little book’ and he ‘cried with a loud voice.’  As he cried, it was as if there was an echo of thunder that is heard by the apostle.  He understands the words that are spoken in that voice of thunder and he is about to write them when he hears another voice telling him not to write those things.

 

 

Verses 5-7: Then the angel raises his right hand (following Dr Tregelles) to heaven and he swares by God, the Creator of all things.  What does he sware?  The Authorised Version says that there should be time no longer,’ but most commentators agree that the words here mean that there should be no more delay.  This is not a cessation of time to give place to eternity.  This is a declaration for the saints who cry out, How long, O Lord?’  His comforting word is here given that there shall be no more delay.  After this solemn oath it is time for the sounding of the seventh trumpet - the mystery shall then be completed and fulfilled and the suffering of the saints at an end.

 

 

Verses 8-11: In the last part of the chapter we have a command to the prophet to go up to the angel and to take the book.  As he does this he is given another command - to take and eat that book.  It will be sweetness and bitterness to him.  As he obeys, the prophecy is fulfilled.  It is both bitterness and sweetness to him.  He digests the Word of God for the purpose of giving out that Word in prophecies to peoples, and nations, and tongues, and kings.’  The chapter then leads on to chapter 11, with its darkening clouds, but the purpose of this vision in chapter 10 is to encourage us.  To help us remember, the following sub-headings use the first five letters of the alphabet.  We have the Angel and the Book in verses 1-2.  Then the Cry (which is echoed by the seven thunders) in verses 3-4.  Then the Declaration that the angel makes in verses 5-7.  And finally the Eating of the book in verses 8-11 gives an appropriate conclusion and application.

 

 

The Angel

 

 

Who is this angel?  There are strong indications that the Lord Jesus Christ is spoken of here.  I suggest that there are seven characteristics given to this angel that are particularly appropriate of the Lord Jesus.  They are (1) that he comes from heaven, (2) that he is clothed with a cloud, (3) that the rainbow is upon his head, (4) that his face is as the sun, (5) that his feet are as pillars of fire, (6) that his feet are placed on sea and land, and (7) that his voice is as a lion roaring.  I would add one further consideration and this is in the next chapter.  In Revelation 11: 3 it appears to be the same angel who says, I will give power unto My two witnesses.’  Now, it would be a remarkable angel that can give power to these two, who are witnesses to the Lord Jesus Christ.  This goes beyond the authority of a mere angel.

 

 

It is not essential for the sense of the passage that the angel should be the Lord but it does seem to be particularly appropriate.  We could say with Mr Fausset that this angel ‘bears the insignia attributed to Christ,’ but perhaps it is simpler to see this as the Uncreated Angel, the Malakh Jehovah, the Angel of the Lord of the Old Testament.

 

 

The arguments against it seem to be weak and few.  Briefly, they are as follows.  Firstly, that it refers here to another angel which seems to associate him with other angels in the book, and it is suggested that this would not be done if it were the Lord Jesus.  But we should note that the Greek word (allos) used for another means ‘another different,’ not ‘another the same.’  Two arguments given by Dr Hendriksen again seem very weak. He says that Christ is not called an angel in the Apocalypse.  But surely that is not an argument.  Quite apart from the possibility that the Lord Jesus is referred to in chapter 7, Scripture does describe the Lord Jesus as an angel.  Who else is the Angel of His presence Who redeems (Isaiah 63: 9)?  That can only be the Lord Jesus.  Secondly, Dr Hendriksen argues that John does not worship this angel as he worships the glorified Lord in chapter 1.  That too is a weak argument for although the Lord is always worthy of praise we do not always find that He receives it.

 

 

A further objection is given by Dean Alford.  He argues that the oath (verse 6) would not have been expressed in the terms that it was if the angel had been the Lord.  However we may ask if any created angel could have authority to make such an oath and to know the times and seasons.  The Lord Jesus is a Messenger and as such acts on the authority of Him Who sends Him.

 

 

Let us examine this narrative and in particular what is said about the angel.  The chapter starts, I saw another angel.’  This distinguishes the angel in question from the seven angels blowing the seven trumpets - commencing in Revelation 8: 2.  He is a mighty angel, otherwise translated, a strong angel.  He is seen to be powerful.  This, I believe, is one who is able to bind the strong man (Mark 3: 27).  Here is the stronger than the strong, the mighty Lord Himself Who said All power is given unto Me in heaven and in earth.’  He comes down from heaven.  Again, how fitting of the Lord Jesus.  The Lord said the Bread of God is He which cometh down from heaven (John 6: 33), but this is not the coming down in terms of the incarnation.  Neither is it the Lord returning again in glory.  This is a visionary coming down to lay claim to this earth.  John the apostle sees in a vision the Lord coming down from heaven.  He is in glory in heaven and He descends.  His heart beats for this old world, over its sin, and for its redemption.

 

 

He is clothed with a cloud.’  That speaks to us of the glory of the Lord. The glory of the LORD appeared in the cloud(Exodus 16: 10). A cloud was upon the mercy seat (Leviticus 16: 2).  Here we have the Shekinah glory - the cloud.  Blessed words speaking of our God.  And again, how fitting of the Lord Jesus. It says of the Father, Who maketh the clouds His chariot (Psalm 104: 3).  At the transfiguration of the Lord Jesus, His face shone as the sun and He was overshadowed with a cloud (see Matthew 17: 2, 5).  When He ascended to heaven, it was in a cloud.  And when He comes again, He cometh with clouds (Revelation 1: 7). Here in Revelation 10, a cloud is about this angel,

 

 

And a rainbow was upon His head.’  The earlier English translators inserted the word ‘the’ and it is in the text.  It is the rainbow which circles this angel.  In Revelation 4: 3, the rainbow circled the throne of God in glory. God refers in Genesis 9: 13 to ‘My bow - a precious symbol of the covenant keeping God, Who in wrath remembers mercy, and Who keeps His covenant with all flesh and in a wonderful way with His children.   When His people see God’s awful judgments in this book, their eye should be upon the rainbow, upon the covenant of God in the midst of judgment.  There is a very appropriate thought in Isaiah 54: 8-9, In a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have mercy upon thee, saith the LORD thy Redeemer.  For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.’ So in the midst of all the wrath of chapters 8 and 9, and that which is to follow, we see that the believer is kept as the apple of His eye.  We are kept through tribulation.  That is the glory of the Lord, the glory of His keeping power.  We are not taken out of it.  The believer ever goes through that trial and tribulation.

 

 

And His face was as it were the sun.’  That is a plain echo of chapter 1: 16 where the risen Lord is described thus His countenance was as the sun shineth in His strength.’  That is His relation to the church.  We see the glory of God in the face of Jesus Christ and He stands upon the sea, upon the land.  How we need the Sun of Righteousness to arise and that morning without clouds to come.  The Lord comes with His face bright as the sun.  Scripture describes His face as the appearance of lightning (Daniel 10: 6).  At the transfiguration His face shone as the sun (Matthew 17: 2).  Paul on the Damascus road saw a light above the brightness of the sun (Acts 26: 13).  Here we have the glory shining out, the Sun of Righteousness shining.

 

 

And His feet as pillars of fire.’  How can feet be as pillars?  The word pillar originally meant column and came to mean any firm support.  The message here is of strength in judgment.  The feet of the Lord Jesus are firm and sure and they are placed firmly upon the sea and upon the land.  It says in Revelation 1: 15, His feet like unto fine (burnished) brass, as if they burned in a furnace.’  The word used means ‘having been fired as if they were burned in a furnace.’  So again, we have such a close parallel with the Lord Jesus Christ that I think we are forced to the conclusion that this angel is Him.

 

 

The angel set his right foot upon the sea and his left foot upon the earth.  By this he expresses his purpose to take his possession of these.  So in Deuteronomy 11: 24 the Lord said to Israel Every place whereon the soles of your feet shall tread shall be yours.’  The Lord Jesus Christ has title to heaven and to earth, and all things therein.  We have already mentioned that word of His, All power is given unto Me in heaven and in earth.’  In Ephesians 1, we read that He is exalted far above all dominion and power.  We are told in Philippians that every knee shall bow to Him, things in earth and things under the earth.’  He has power and the right to all things.

 

 

In chapter 12, the dragon is cast down and excluded from the courts of heaven.  In chapter 13, the beast with seven heads rises out of the sea, and the beast with two horns like a lamb arises from the earth.  But before this happens a claim is laid by the placing of the foot of this angel upon both sea and land, and the raising of His right hand to heaven.  Who else can set their foot firmly upon the sea?  Our Lord walked upon the water.  Beloved, when the days darken and we see persecution, remember the Lord is in control.  He has not left this world to its own devices.  Take comfort, believer.  His sure feet of fiery judgment have laid their inalienable claim to this apostate world.  The cry shall yet go up, The kingdoms of this world are become the kingdoms of our Lord, and of His Christ.’

 

 

The Book

 

 

This angel had in his hand a little book (or roll) open.  There have been all sorts of fanciful views put forward as to what this little book was and that should lead us to be guarded in any comment that we make, but some things are plain.  It is an open book.  Its contents can be known.  It was not like the sealed up words which the angel told John not to write (verse 4).  This book was something different.  This was an open book.  It was a known word.

 

 

Later in the chapter this book was eaten and the words of this book were digested by the apostle in order that he may give them out.  What words does he give out?  Thou must prophesy again before many peoples, and nations, and tongues, and kings.’  This book contained what the apostle must digest and later give out - prophecy against kingdoms, nations.  It is a known word in that it has been declared in some measure in the early prophecies.  It is little because it concerns a very short period of time as we see from the following chapter.  It is not little in terms of importance.  Therefore, this little book concerns kings and nations during a very short period of time.

 

 

This book and the angel holding it bear many similarities with Daniel 12.  There we see the man standing upon the waters clothed with linen and he raises both hands to heaven.  There is a book in that chapter but that book is sealed.  Here the book is open.  There the words are sealed and closed till the time of the end.  Here there shall be no more delay, and the book is open.  Both are concerned with the little period referred to in Daniel 12: 7 as time, times, and an half,’ (three and one half years) and in Daniel 12: 11 computed in days.

 

 

The Cry

 

 

The angel cried with a loud voice, as when a lion roareth.’  This is not a picture of Him as the Lamb slain in meekness, but it is the Lion of the tribe of Judah Who roars in power and authority.  Isaiah 42: 13, The LORD shall go forth as a mighty man, He shall stir up jealousy like a man of war: He shall cry, yea, roar; He shall prevail against His enemies.’  Then in Joel 3: 16, The LORD also shall roar out of Zion, and utter His voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of His people.’ Other references to the Lord roaring in fierceness that men might tremble are in Isaiah 31 and Hosea 11.  Yet it is for the good of His people He roars out of Jerusalem.  This is a bringing together of His strength for the believer and His fierceness against those who know not God.

 

 

‘And when he had cried, seven thunders (in the original, the seven thunders) uttered their voices.’  Here is a great echo of His cry, apparently repeating, confirming, or answering the cry of this angel.  Thunderings and lightnings are often referred to in this book but here they have a clear and definite voice.  These thunders were not an indistinct sound to John.  They were something that he understood and would have written.  In John 12: 28-29 the Lord prayed for the Father to glorify His Name and a voice came from heaven, saying, I have both glorified it and will glorify it again.’  And some said it thundered.  The voice was clear to those who had an open ear, but for others it was the sound of thunder.  Oh beloved, are the words of this prophecy as a muffled thunder, or do you hear the words of life?  Has your ear been opened, unstopped?

 

 

When the seven thunders had uttered their voices, I was about to write.’  John had been given a command in chapter 1: 11, What thou seest, write in a book.’  Then again seven times in chapters 2 and 3 Unto the angel of the church at ... Write.’  So he was in the habit of writing, and he was about to do so when the angel stopped him.  I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.’

 

 

We are not told what the message of the thunders was.  There are many things we are not told.  We are not told the size of the court of the temple of God - John was told not to measure it (Revelation 11: 2).  We are not told in chapter 11 what the two witnesses prophesied.  So here we are not told what the thunders said.  The secret things belong unto the LORD our God; but those things which are revealed belong unto us and to our children for ever (Deuteronomy 29: 29).

 

 

There are in this chapter three different sorts of message.  There is an open book (verse 2), a sealed up message (verse 4), and then the mystery (verse 7).  One may be known; another is completely unknown; and the other is seen by the eye of faith.  We cannot know for certain, but I think we can understand the subject of the thunders, for the word thunder is used repeatedly in Scripture of judgment.  In 1 Samuel 7: 10 the Lord thundered against the Philistines.  In the reference that we have already considered, when some said it thundered, Jesus spoke of judgment immediately afterwards (John 12: 31).

 

 

There is a parallel of this sealing up of the vision in Isaiah 29: 10-12 For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath He covered.  The vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: and the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.’  The prophecy concerns Ariel (the people of Israel) at the time of Jacob’s trouble.  There is at that time a measure of blindness, a lack of understanding, a sealed book.  It is a time of judgment.

 

 

So we may gather that these words that John was told not to write were concerned with judgment.  Let not the ungodly say the judgments of God are written; I understand them; I care nothing for them.  There are yet arrows in the quiver of the Lord of which we know nothing.  There are yet more awesome things than are recorded in this book.  We are not told everything.  Dark times will come.  The Lord hides some things from our view for His Own purposes.

 

 

The Declaration

 

 

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and sware by Him that liveth for ever and ever, Who created heaven, and things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein.’  The angel raises a hand to heaven - a very symbolic gesture.  His right foot is on the sea, and His left foot on the land.  This is rather like a giant, a colossus who stands with a hand raised and somehow joins the three (heaven, sea, and land) speaking of the Lord Who made all things in all three places.  He thus swares his oath by such a God.

 

 

This is a very ancient method of making an oath.  We read in Genesis 14: 22 of Abraham using it when he raised his hand to heaven with the king of Sodom and swore that he would not take anything that he should give to him.  So too the Lord repeatedly swore in covenant to Israel (Exodus 6: 8).  We frequently read of the Lord raising His hand in covenant for His people - see Ezekiel 20: 5, 15, 23, 28; 36: 7; 47: 14.

 

 

Another reference is Ezekiel 20: 42-44, And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up Mine hand to give it to your fathers.  And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed.  And ye shall know that I am the LORD, when I have wrought with you (these are judgments in ‘the time of Jacob’s trouble’) for My Name’s sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.’

 

 

Here in Revelation 10 the most solemn oath of all is made in a most symbolic gesture in the Name of God the Father.  Here was the Redeemer, to Whom all power in heaven and earth is given, swearing in the Name of the Creator Who made all things in heaven, and in earth.

 

 

Heaven, earth and sea are similarly linked in Revelation 14: 7 Fear God and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’  At a time when the earth is to be scourged and judged we are told to remember to fear God and worship Him - a needed reminder before the following chapters.  So He Who created all things is about to bring in earth’s sabbath [the millennial day (Heb. 4: 1, 9, R.V.], and the oath was that there should be no more delay.

 

 

We have already said that this is a reference to the cry of His oppressed servants, How long, O Lord?’ (Revelation 6: 10-11).  He replies that there shall be no more delay.  Now is the last act, the final page.  Soon the cry shall go, ‘The kingdoms of this world are become the kingdoms of our Lord, and of His Christ: and He shall reign for ever and ever’ (Revelation 11: 15).  This is in the days when the seventh angel shall sound. Then the mystery of God should be finished, as He hath declared (evangelised, made known the good news) to His servants the prophets.’  So He swares that there shall be no more delay and these things shall be when the angel sounds the seventh trumpet.

 

 

Long years have passed since Jesus said I will come again.’  The scoffers yet say where is the promise of His coming?’  Even the hearts of His saints grow faint.  How apt that the Lord should make this declaration and oath at such a time as that described here.  So He will comfort the hearts of His faithful remnant at the time of the end.

 

 

At that time the mystery of God shall be finished.  What is this mystery?  It is not wrong to enquire.  These are secrets delivered to the few with an attentive ear.  They are open secrets found in Scripture.  Firstly, we can say that this mystery is good news, for it was declared - the word is evangelised - to His servants the prophets.  Secondly, it will one day be completed, finished.  Thirdly, it is declared in Scripture for the prophets, of course, delivered their prophecy.  So it is good news, will one day be completed, it is in prophetic Scripture, and it follows the seventh trumpet.  Our answer, I think, without going further than the Word itself, is in chapter 11: 15 - that the kingdoms of this world are to become the kingdoms of our Lord and of His Christ.  That is the climax of His work and redemption, the climax of His purposes and yet how hidden has that truth been even from Christian expositors.

 

 

The Eating

 

 

This section commences in verse 8.  Here we have an application for ourselves.  There has been much in the chapter to stir us to exalted views of the Lord Jesus and to humble faith.  John was in the Spirit on the Lord’s Day and it is those that are in such a condition that hear God’s voice speaking to them.  The apostle heard a voice, the voice which I heard from heaven (verse 8).  For such Isaiah’s prophecy is true.  And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it (Isaiah 30: 21).  Such a command is ever to be followed by implicit obedience.  We should listen for the voice of the Lord Jesus and when it is heard, we should obey.

 

 

There are successive steps here.  (1) At this word, John approached the mighty angel.  Consider approaching One Whose face is as the sun, Whose feet are as fire, Who cried with such a loud voice that even the thunders of heaven have sounded.  John, in obedience, approached even such an one at the mere word of commandment.  (2) He is made to ask for the book.  It is not given to him.  That was a further step of obedience.  (3) He obeys the next command which was to eat the book.  One command follows another when we take a step with the Lord.  We obey Him in one thing and then find that there is a next step.  John obeyed despite the strangeness of the command, despite the promised bitterness.  Do we have that sort of obedience to the Lord?  (4) Then John is commissioned to prophesy.  The person God uses is one who walks the pathway of obedience.

 

 

There is a similar picture at the end of Ezekiel 2 and the beginning of Ezekiel 3, which refers to the eating of a roll with resulting sweetness and bitterness (see Ezekiel 3: 14).  The command is given to John that he should prophesy.  Receiving revealed truth is a rare privilege.  We may well esteem His words more than necessary food (Job 23: 12).

 

 

The eating of His Word may well be the joy and rejoicing of our hearts, but in a world of sin, of rejection of our Saviour, of hatred of God, such knowledge of God must bring bitterness.  This is the experience of every believer as he grasps truth from God.  It gives sweetness.  His soul is stirred.  It is that for which he has yearned.  Yet there is a bitterness in his soul, for he is in a world of sin where Christ is not honoured or glorified.  Beloved, this is not a truth that is preached today.  We are told that the Word of God should create unmitigated rejoicing and joy without any bitterness, that we are to expect a great worldwide revival.  But the response of a heart that has been touched with revealed truth is not to look for this world to get better through its own efforts or even through the preaching of the gospel.  We instead expect a time of darkness that will be succeeded by the [manifested] glory of the Lord.

 

 

As you consider the wonder of our redemption, does it not create a sorrow for sinners?   When you consider the blessed hope and the glorious appearing [the appearing of the gloryand blessed hope] of our Lord and Saviour Jesus Christ, do you not shed a tear for the God-rejectors who will know the judgment spoken of in this book?  Does not the exaltation of the Lord Jesus Christ in the preaching of the gospel cause you to weep over His great sufferings upon Calvary?  Is there not with sweetness also a bitterness?

 

 

And he said unto me, Thou must prophesy again before (upon, against) many peoples, and nations, and tongues, and kings (verse 11).  Our knowledge of prophetic truth does not lead us to expect the triumph of the truth by normal gospel means.  It does not allow us to associate with ungodly systems that are fast ripening for rule by the Antichrist.  The believer, like John, stands alone.  He must speak God’s Word - be a man speaking against kingdoms, peoples, and nations.

 

 

What can one man do?  Do not despise the day of small things.  God ever works in small companies of believers.  He ever raises up a small testimony and yet it is that small testimony which in His hand is powerful. It is not by might, nor by power, but by My Spirit, saith the LORD.’  Herein is the path of blessedness, yet herein is the path of bitterness.  Let us, like John, if needs be, remain in tribulation for the Word of God and for the testimony of Jesus Christ.’

 

(This message was given at one of our monthly meetings in 1985. It was recorded and cassettes con be obtained at £1.20 each).

 

 

 

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[PART 3]

 

 

CONTENTS

 

 

17 PSALM 122

 

 

18 JAMES STEPHENS, M.A.

 

 

19 ALL ISRAEL SHALL BE SAVED

 

 

20 INVINCIBLE GRACE

 

 

21 THE PUBLIC MANNER

OF OUR LORD’S RETURN

 

 

22 WHY STUDY BIBLICAL PROPHECY?

 

 

23 THE HOLY SPIRIT,

THE FULFILLER OF PROPHECY

 

 

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17

Psalm 122

 

 

By David McMillan

 

 

(This address was given at an S. G.A. T meeting on 28th October, 1994).

 

[Volume 24.  No. 15]

 

 

Let me in particular draw your attention to the 6th verse of this Psalm 122, which reads Pray for the peace of Jerusalem: they shall prosper that love thee.’  This verse brings the name Jerusalem very clearly to our attention.  There is a school of interpretation and when they read an Old Testament text such as this, they claim the words solely and entirely for the church.  They say that nothing else can be done with these words; nothing else can be done with such a text, but spiritualise it and apply it to the church.  Now there is no question that we can justly take these words and apply them to the church, but firstly and foremostly, the words of this text (and others like it) are to be taken literally to speak of the actual city of Jerusalem [upon this presently sin-cursed earth, (Gen. 3: 17, 18).].

 

 

Let me prove that to you because you cannot read this psalm aright, and you cannot read the 6th verse of the psalm in the context of the psalm, without realising the fact that it is the literal city of Jerusalem that is spoken of here.  Look carefully at the opening words of verse 3. It says Jerusalem is builded as a city.’ Nothing could be clearer than that.  Those words on their own leave us in no doubt that we are reading here of literal Jerusalem.  It is not referring to Jerusalem as a type or as a figure.  The psalmist is not referring to the church or to heaven.  It is so clearly stated that even a child can understand.  It is the city of Jerusalem that is in view in these verses.

 

 

And notice how strongly that fact is backed up in the other verses, because throughout this psalm, there is listed quite a number of features of the actual city of Jerusalem.  This is a city with walls.  Peace be within thy walls (verse 7).  It is also a place with gates. Our feet shall stand within thy gates O Jerusalem (verse 2).  It is builded; it is a place that has been constructed.  And we are given a description of the layout of the city, a description of the manner in which Jerusalem has been constructed - Jerusalem is builded as a city that is compact together.’  Anyone who is familiar with the city of Jerusalem will know that is the case.  There is not much space wasted in the literal city of Jerusalem.

 

 

The first and the last verses of the psalm speak of the house of the LORD.’  The city spoken of in this psalm is where the temple of God stands.  Verse 4 mentions that the testimony of Israel (or the ark of the covenant) is also found in this place.  Verse 4 again provides us with the information that this is the place where the tribes go up.  Those words go up have their root in the original language from which the word degree is taken.  And this psalm is one of the songs of degrees.  So this psalm has to do with the going up of the tribes of Israel.  It has to do with the place to which those tribes went up, and surely they do not want to tell us that the tribes went up to the church!  Surely they do not want to make such a ridiculous statement as that!

 

 

So taking all these things together and looking at these words in their context, when we come to verse 6, we are left in no doubt that it is the capital city of Israel about which we are reading in these verses.  I believe for our study that it is vital that that fact is made clear.

 

 

Having laid that foundation let me ask you to note carefully what the psalmist is pointing out to us here about the city of Jerusalem.  He is drawing our attention to something specific about the condition of Jerusalem.  He is emphasising a particular characteristic in connection with this city.  In verse 6 he speaks of the peace of Jerusalem.  From Psalm 120 to Psalm 134, we have that group of Psalms known as the Songs of Degrees. And in those 15 psalms the term peace is used on 7 occasions.  And 3 of those usages are found in this 122nd Psalm.  So there is no doubt that this is a psalm that emphasises peace, the peace of Jerusalem.

 

 

At a time when so-called peace talks in the Middle East are so prominent, when they are so much to the fore in the news, in the week that President Clinton actually sat in Jerusalem talking peace with the Israeli prime minister, is it not providential that at such a time we are found in God’s house considering what the Scriptures have to say about the peace of Jerusalem?  I say it is very providential indeed.  So let us consider this matter.

 

 

1. The Certainty of the Peace of Jerusalem

 

 

There may be those in this world who doubt whether Jerusalem will ever experience peace, but we have news for them.  There is going to be peace in that city.  That is certain.  It is something that is beyond all question, beyond all doubt.  In verse 6, God directs us to pray for peace in Jerusalem.  Do you think God would ask us to pray for something that He is not going to give?  Do you think God would ask us to request something that would not take place?  The fact that we are directed to ask for peace in Jerusalem indicates to us that it is something which is certain and beyond question.

 

 

Jerusalem means ‘the habitation or the inheritance of peace.’  Down through history, Jerusalem has inherited many things, but to this day, it has never inherited peace.  Jerusalem has been the habitation of many things, but to this day, it has never been inhabited by peace.  There is no place on earth in which there is less peace than the city of Jerusalem.  Through past centuries Jerusalem has been a stranger to this very thing.  Yet God’s Word clearly emphasises that Jerusalem will inherit peace. Jerusalem will be inhabited by peace.

 

 

Isaiah 66: 12, speaking of the city of Jerusalem, says, For thus saith the LORD, Behold, I will extend peace to her like a river.  It is certain.  There is no doubt about it.  Men may laugh and mock when we talk of peace in that city, but God says (so it is certain), I will extend peace to her like a river.’

 

 

2. The Extent of the Peace of Jerusalem

 

 

To what extent will Jerusalem experience peace?  What sort of peace will Jerusalem have?  Verse 6 says, Pray for the peace.  As I have said, that word is used on 3 occasions in this psalm - verses 6, 7 and 8.  It is the Hebrew word ‘Shalom.’  It is a word that has a very wide usage among Jewish people even today.  It is a word that denotes harmony, prosperity, comfort and happiness.  It means the absence of all evil and the enjoyment of all good.  That is the extent of peace that God will give to Jerusalem.

 

 

Many years ago a gospel tract entitled ‘Safety, Certainty, and Enjoyment’ was printed.  And I believe that there are no words, other than these three, that can better sum up the meaning of ‘shalom.’  Jerusalem is to experience safety, certainty and enjoyment.

 

 

Isaiah 11: 13 tells us The envy also of Ephraim shall depart and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.’  In the past, Israel was a nation divided into two kingdoms.  In those days Jerusalem was at enmity with her northern counterpart.  But here we are told that there will be peace in Israel, between north and south - the enmity will be gone for ever.

 

 

Also, that the adversaries of Judah shall be cut off in that day - they will be taken away.  Verse 9 of the same chapter, when speaking of the asp and the cockatrice, says They shall not hurt nor destroy in all My holy mountain.’  The words My holy mountain are clearly speaking of Jerusalem.*  So, we learn that nature itself will be at peace in Jerusalem.  There will be safety, certainty and enjoyment in Jerusalem even with dangerous creatures.

 

[* That is, at Zion,’ in ‘the city of David’ (where the Lord’s Temple shall be built, Zech. 6: 12-13, R.V.).] 

 

 

There is going to be such a transformation that there will be no danger for children who will be playing in the streets of Jerusalem.  There will be such peace between man and creatures that children will play with the asp and with the cockatrice in the city.  Zechariah 8: 5 tells us concerning Jerusalem, And the streets of the city shall be full of boys and girls playing in the streets thereof,’ playing happily without a care or concern, in absolute safety and security.  And the verse that follows indicates that that is to be something that will be surprising.  But such will be the peace, such will be the change in Jerusalem that there will be no danger to the children playing there.

 

 

Isaiah 60: 18 tells us Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.’  What a day that will be!  Today, there is much violence, much wasting, much destruction in Jerusalem, and there has been over the centuries, but there will be such a peace in Jerusalem that violence, wasting, and destruction will be gone from its streets for ever.

 

 

Isaiah 65: 18-19 tell us, But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.  And I will rejoice in Jerusalem, and joy in My people: and the voice of weeping shall be no more heard in her, nor the voice of crying.’  Jerusalem has often been associated with weeping.  Jeremiah, the weeping prophet, wept over the city.  The Lord Jesus stood on the Mount of Olives and wept over that city.  There are many references in the Scriptures to weeping in Jerusalem. There is much weeping in that city even today.  Weeping is something that indicates sorrow, grief, mourning.  When there is weeping there is no peace but such will be the peace that God will bring to that city that there will be no more weeping there.

 

 

2 Samuel 7 is a key prophetical chapter.  In verse 10, the whole land is in view, but undoubtedly Jerusalem is included in the words and in the promise.  God says, Moreover I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime.  Israel is going to be so planted and so fixed in the land, that they will never be moved from it again.  Israel are going to dwell so securely that they are never going to be afflicted, never going to be attacked.  They are never again going to be caused trouble by wicked men.  Jerusalem will never again be demolished and brought to ruins.  Did you notice the comparison at the end of the verse?  The Lord says as beforetime.’  In Israel’s history, many times they have been rooted out of their land; they have been afflicted over and over again.  The book of Judges gives a glimpse of that very fact.  But such will be the extent of the peace which God will bring to that land that Israel will dwell in safety, certainty and security in the land.

 

 

The references given are by no means exhaustive, but they supply us with an indication of what is to come for that great city.  When the world leaders talk of peace for Jerusalem, it can only be a peace that is fragile and uncertain.  It can only be a peace about which we will have a doubt, one that will always have a shadow of uncertainty.  It is not a peace which can be guaranteed, that can be permanent.  It will be one that will have to be enforced by peace lines and peace-keeping forces.  That is the only sort of peace of which the world leaders can speak when they talk about peace for Jerusalem.  In reality it is only a shadow of the peace that will come to that city for the Scriptures teach that Jerusalem will experience something that is beyond the greatest hopes and expectations of these men.  It is something that will even be beyond their wildest dreams.  Such is the peace that God will bring to Jerusalem.

 

 

3. The Time of the Peace of Jerusalem

 

 

When will Jerusalem experience this peace?  There are those who want to dismiss the relevance of the words of this psalm to us and our day.  They say it does not apply to us.  They tell us that this promise was fulfilled in the days of Solomon; that the peace for which David is exhorting us to pray came to Jerusalem in its entirety during Solomon’s reign.  But did the extent of the peace that Jerusalem will experience happen then?  Was there no destruction, no violence in Solomon’s day?  Was there no weeping in the city when Solomon was on the throne?  Was Jerusalem planted at that time so as to move no more?  The answer is clearly ‘No!’

 

 

That promise that God gave in 2 Samuel 7: 10 about Israel being planted so as to be moved no more, was given at approximately 1000 years before Christ.  And that same promise is repeated in Amos 9: 15, about 250 years later.  Also, on a third occasion in Jeremiah 31: 40, in approximately 587BC.  Now in between 1000BC and 587BC the ten tribes were rooted out of the land and carried off.  One year later, in 586BC, Jerusalem was raised to the ground, and the Jews carried off into captivity.  In AD70, history repeated itself when the very same thing took place.  So, the promise was not fulfilled in Solomon’s day.  The fact that it has been repeated is proof to us that that promise is still to be fulfilled.  In fact, it has not been fulfilled to this very day.  All those prophecies have yet a future fulfilment.

 

 

But the question is, when are they to be fulfilled?  The Lord Jesus Himself gives us the answer, in the words that He spoke in Luke 21: 24.  He said And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.’  Jerusalem will be a place of unrest, devoid of peace, until when? - until the times of the Gentiles be fulfilled.’  We are at present in the times of the Gentiles, when Gentile power, Gentile rulers, Gentile nations hold sway in this world.  We live in the time when Jerusalem is trodden under foot of the Gentiles.

 

 

Daniel 2 teaches us that that time began in the days of King Nebuchadnezzar and it will continue until the time when Jesus Christ will come and set up His kingdom upon this earth.  The times of the Gentiles will end when Jesus Christ returns.  So the peace of Jerusalem will take place when Jesus Christ comes, when He has set up His millennial kingdom upon this earth, and when He is literally reigning and ruling in the city of Jerusalem.

 

 

Sin and war shall not cease till the Prince of Peace comes back to this world again.  Of Christ’s reign upon this earth, the psalmist, in Psalm 72: 7, said ‘In His days shall the righteous flourish; and abundance of peace so long as the moon endureth.’ In His days, during Christ’s reign, this peace will come to the city of Jerusalem.

 

 

4. Our Responsibility Towards the Peace of Jerusalem

 

 

We have, as God’s people, a vital responsibility that we must fulfil in order to bring peace to this city.  David sets that responsibility before us when he says Pray for the peace of Jerusalem.’

 

 

A few years ago, I had the opportunity to go to the land of Israel.  I went with a tour leader who was a very ardent post-millennialist.  And a very strange thing was, that on all his literature and on all the badges and name tags that he gave out, he had this phrase ‘Pray for the peace of Jerusalem.’  And yet he did not believe that Jerusalem literally would have peace!  I thought that a very strange thing indeed.

 

 

But God says to us, Pray for the peace of Jerusalem.’  We may have the idea that all we have to do with regard to prophetic matters is to understand from God’s Word what we are to expect, to find out from the Scriptures what is actually going to happen, and then sit back and wait until it happens.  But here we learn that we have a part to play in the fulfilment of God’s prophetic plan.  You and I have a responsibility towards God’s prophetic purposes, a part in bringing peace to the troubled city of Jerusalem, because we have a responsibility to pray for it.

 

 

When Daniel read in the book of Jeremiah and meditated upon the Scriptures, he learned that Jerusalem would be desolate for 70 years, and then the Jews would return to the land.  What did Daniel do when he learned that fact, when he understood the time of the captivity was almost up?  Did he just sit down and rejoice in it, wait till it happened?  This is what he did - I set my face unto the Lord God to seek by prayer and supplications (Daniel 9: 3).  On the basis of what God had said, Daniel pleaded the promises at the Throne of Grace.

 

 

As we sit in this meeting, the leaders of all the prominent nations of the western world are searching for the key for peace in the Middle East.  All the experienced diplomats, the senior ambassadors of these great nations, are trying to find the formula for bringing peace to Jerusalem.  They have searched hard.  They have searched long.  And they have searched in vain.  Yet, in these very words that are before us, God has given you and I the key.  God has given us the answer to the troubles in the Middle East.  God has revealed to us the way to bring peace to Jerusalem.  We are to pray for it.  And God has even given us the very prayer that we are to offer.  He says Peace be within thy walls and prosperity within thy palaces (verse 7), Peace be within thee. *

 

[* Note the ellipsis which indicates a small part of the author’s writing is missing!  This is because some years ago, I foolishly cut out part of what was written on the other side of the page.  However, the concluding section is shown as follows.  If you have] -

 

 

an interest in prospering in the Christian life, in prospering in the things of God, then you ought to have a love for Jerusalem.  You ought to have a love for its peace, and you ought to be praying for its peace.

 

 

In 1917, in the latter part of December, Jerusalem was besieged by a part of the British Army.  The Turks were inside the city, occupying it, and they refused to surrender.  The man in command of the British troops was General Allenby, and he could have bombed the Turks out.  He could have demolished the place and killed every man in it.  But he was a Christian and he did not want to take life unnecessarily.  And he had a love for that city and he did not want to destroy it unless it was completely necessary.  So he sent a telegram to the prime minister asking him what to do.  He did not receive an answer from the prime minister.  The reply came from the king, who sent the message ‘consult your Master.’  In other words, pray about it.

 

 

Brethren and sisters, we look out at the capital city of Israel, with all its bloodshed and violence, with all its bombings and shootings, with all its troubles and unrest, with all its destruction.  And we wonder what can be done for that city.  What can we do?  God is saying to us, pray for it, pray for Jerusalem, and for its peace.  In closing, I urge the opening words of that 6th verse upon you, ‘pray for the peace of Jerusalem.’  If this peace has not yet come, and it is clear that it has not, then we have a responsibility before God to obey this command today.  Take Jerusalem upon your heart and pray for its peace.

 

(This message was recorded and cassettes can be obtained at £1.20 each).

 

 

*       *       *       *       *       *       *

 

 

18

JAMES STEPHENS, M.A.

 

 

[AND]

 

 

PETITION NOT GRANTED,

YET PRAYER ABUNDANTLY ANSWERED

 

 

By James Stephens, M. A.

 

 

[Volume 24.  No. 17.]

 

 

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JAMES  STEPHENS, M.A.

 

 

This year (1996) marks the ter-jubilee of the birth of Pastor James Stephens, who ministered the Word of God for 46 years at Highgate Road Chapel in North London.

 

 

Early Life

 

 

Born in 1846, he was brought up from early days in Glasgow.  His parents sat under the famous Dr John Ker, and their son joined the church under the same distinguished ministry.  On leaving school, he went into business life for 3 years, matriculating at the University of Glasgow in 1861.  Having graduated Master of Arts, he entered, in 1865, the Divinity Hall of the United Presbyterian Church.  During the recess of the year 1869, he had charge of a mission station at Dollar, which subsequently was formed into a church.  In 1871, he was ordained to what was then Church Street United Presbyterian Church, Berwick-on-Tweed.

 

 

These were formative days for the youthful minister, who threw himself with energy into a revival following a day’s visit from D L Moody, and who gained much from his association in that movement with leading evangelical ministers, notably Principal Cairns.

 

 

It was at Berwick also that his views upon the financial support of the church underwent a complete revolution. After reading the ‘Narrative of the Lord’s Dealings with George Muller,’ he was led to the conviction that the prevailing system of raising money was not in consonance with the teaching of Scripture.

 

 

His remarkable ministry at Berwick - in all probability unique in the annals of Scottish Presbyterianism - came to an end after five and a half years, Mr Stephens having arrived at convictions which led him to renounce the practice of infant baptism.

 

 

Shortly after, he accepted an invitation to become assistant to Dr Adolph Saphir, during his great ministry at Notting Hill, and Dr Saphir’s biographer puts it on record that Mr Stephens was greatly esteemed as a preacher by that eclectic congregation, and that his departure was regretted by both minister and people.

 

 

A breakdown in health necessitated a sea voyage, and Mr Stephens accordingly sailed for America.  On returning home, he was asked by Dr Gratton Guiness to undertake for a time the principalship at Harley House, and during his stay there he was baptised by Dr James Culross.

 

 

Highgate Road Chapel

 

 

Soon after, he was asked to preach at Highgate Road Chapel, N.W 5, which had been opened for public worship a year earlier.  He did so and was invited to become the first pastor, and thus began, on February 3rd  1878, the long and conspicuous ministry which became his life-work.  There were no pew-rents and no pew-to-pew collections but boxes for free-will offerings were placed in the chapel.  All the extensive needs of the church were met and liberal contributions were made to faithful mission work.

 

 

Mr Stephens’ personality was of the order which sets its own stamp on its surroundings.  Not a mystic or a seer, but a forceful and uncompromising expounder of the whole counsel of God, his utterance had the weight that comes of well-reasoned and profoundly realised spiritual conviction.  His was the gift of clear-cut, incisive utterance, an intensity which owes nothing to sentiment or superficial emotion, and a prophetic quality which gives a robust and bracing ethical tone to all his teaching.

 

 

His theology was sharply defined, and presented with the characteristic orderliness of a severely logical mind. The plenary inspiration of the Bible and its supreme authority in all matters of faith and practice; the atonement of Christ as the only ground of man’s acceptance with God; the pre-millennial coming of Christ as the hope of the church and the world; the call of the church and its members to a life of holy separation - these are some of the teachings which lay at the root of Mr Stephens’ ministry, and which he preached with a blend of dogmatic force and experimental wisdom.

 

 

His most valued friends included Pastor F H White, Dr. C. Y. Biss and Missionary David Baron. He also referred with pleasure to his having a slight personal acquaintance with Mr B W Newton.

 

 

Biographical Information

 

 

Much of the above information is taken from an article which appeared in ‘The Christian’ on February 28th  1918.  In 1934, the Highgate Road Chapel, published a book entitled ‘God’s Work in God’s Way’ and this is a memoir of the life and ministry of Mr Stephens.  Sadly, this book is now out of print, but it gives considerably more detail about the work of this great man of God.

 

 

Biblical Separation

 

 

For instance, it describes the way in which Mr Stephens felt compelled to resign membership of the London Baptist Association; and of his stand with Mr Spurgeon in the defence and confirmation of the gospel (later known as ‘the downgrade controversy’).  Following a fraternal letter sent to Mr Spurgeon by the pastor and deacons on November 10th  the church minutes record this resolution, ‘The church meeting in Highgate Road Baptist Chapel resolve at their monthly meeting on November 21st 1887, to unite with the pastor and deacons in expressing their very hearty sympathy with Mr Spurgeon in the timely stand he had made on behalf of the Truth, and in the action he had taken in connection therewith.

 

 

What Mr Spurgeon detected and exposed as characterising the Baptist Union, Mr Stephens had previously observed to be the downgrade tendency of the London Baptist Association.  Before Mr Spurgeon withdrew from the Union, Mr Stephens, with his church, had withdrawn from the Association.  This withdrawal once made, the separation was very definite, and while Mr Stephens was marked by cordiality and graciousness towards all, on the matter of scriptural separateness he was most resolute.  Before the withdrawal, the London Baptist Association was accorded hospitality by the Highgate Road Church, but a few years later an application made by the Association for the use of the chapel for a Baptist Missionary conference was declined.

 

 

Included in the original seven signatories of the 1891 Confession of Faith, are James Stephens, Frank H White, and Charles H Spurgeon.  The Confession read,

 

 

We, the undersigned, banded together in fraternal union, observing with growing pain and sorrow the loosening hold of many upon the truths of revelation, are constrained to avow our firmest belief in the verbal inspiration of all Holy Scripture as originally given.  To us, the Bible does not merely contain the Word of God, but is the Word of God.  From beginning to end, we accept it, believe it, and continue to preach it.  To us the Old Testament is no less inspired than the New.  The Book is an organic whole.  Reverence for the New Testament accompanied by scepticism as to the Old appears to us absurd.  The two must stand or fall together. We accept Christ’s Own verdict concerning Moses and all the prophets in preference to any of the supposed discoveries of so-called higher criticism.

 

 

We hold and maintain the truths generally known as ‘the doctrines of grace.’  The electing love of God the Father, the propitiatory and substitutionary sacrifice of His Son, Jesus Christ, regeneration by the Holy Ghost, the imputation of Christ’s righteousness, the justification of the sinner (once for all) by faith, his walk in newness of life and growth in grace by the active indwelling of the Holy Ghost, and the priestly intercession of our Lord Jesus, as also the hopeless perdition of all who reject the Saviour, according to the words of the Lord in Matthew 25: 46, These shall go away into eternal punishment,’ - are, in our judgment, revealed and fundamental truths.

 

 

Our hope is the personal pre-millennial return of the Lord Jesus in glory.”

 

 

Prophetic Teaching

 

 

Any outline of Mr. Stephens’ ministry would be incomplete without mention of his exposition of prophetic Scripture.  When called to Highgate Road, he came to a company of Christian people zealous of good works and instructed in gospel truth, but, like many congregations, without any definite teaching on the great subject of the Second Coming.

 

 

By means of addresses at the mid-week service, and by short and pithy articles in the Church publication ‘Our Outlook,’ Mr. Stephens encouraged his people to study the Scriptures on the subject of the blessed hope,’ and to judge in the Berean manner whether these things were so.’ There was no attempt at any sensational treatment, no dogmatic insistence, as though the preacher were a prophet himself, but the Holy Book was allowed to speak for itself, and the touchstone of truth was always the question What saith the Scriptures?’

 

 

The Narrative of the Lord’s Dealings with George Muller’ having influenced him, it is quite possible that Mr Muller's teaching on prophetic truth had led him to further study of Second Advent doctrine.  The writings on prophetic subjects of Mr B W Newton and the eminent Biblical scholar, Dr S P Tregelles, were greatly valued by him, as he considered their exposition of Scripture to be reverent, logical and convincing.  Dr Tregelles’ book ‘The Hope of Christ’s Second Coming; How is it Taught in Scripture?’ was a work that he highly commended, and desired to see widely broadcast.

 

 

In 1919 he was brought into touch with a number of friends who were desirous of enlarging the scope of their testimony on prophetic truth.  They were speaking and writing on prophetic subjects, and issuing the monthly paper ‘Perilous Times.’  It was then that the Sovereign Grace Advent Testimony was formed and the name of the magazine changed to ‘Watching and Waiting.’  Mr Stephens believed the manifesto to be fully scriptural, and the meetings and publications received from him the utmost support.  He addressed S.G.A.T. meetings and was very happy to have regular S.G.A.T. conferences at Highgate Road Chapel.  He wrote a foreword to Mr Septimus Sears’ book ‘The Things Which Shall Be Hereafter.’

 

 

Last Days

 

 

In 1923 towards the end of the year, Mr. Stephens retired from the active pastorate but continued to serve the Lord as Pastor-Emeritus until his home-call on Lord’s Day, April 24th 1932.  The interment was at Highgate Cemetery the following Friday.  The church would have wished that a memorial stone had been erected in the chapel, but Mr Stephens had requested that this should not be done.  Similarly, he desired that the only inscription on his tombstone should be ‘James Stephens (Pastor), entered into rest19..’ 

 

 

Mr Poole-Connor’s Appreciation

 

 

Mr E. J. Poole-Connor wrote of Mr. Stephens, ‘My knowledge of my friend and teacher extends over 35 years, and I picture him as I write.  Tall and strongly built; handsomely bearded; on state occasions majestically frock-coated, a blend of a Highland shepherd and a Harley Street physician; accurate in speech; luminous in instruction; every inch of him proclaiming the scholar and the gentleman; deeply serious, as one that lived under the shadow of the Most High, yet able to turn a courtly phrase, or radiate a genial humour; austere and stern enough when occasion arose, yet unaffectedly kind; a delightful conversationalist; grateful, with a humility strange in one so gifted, for any word of appreciation; strongly, solidly evangelical, his actions invariably according to his doctrinal beliefs; a man who saw his road clearly and trod it unswervingly to the end - such is my memory of this beloved, this honoured, this faithful minister of Jesus.

 

 

-------

 

 

Petition Not Granted,

Yet Prayer Abundantly Answered

 

 

By James Stephens

 

(These are notes of an address given on May 18th 1927 at the Aldersgate Street Noon Prayer Meeting.  They are taken from ‘The Christian’)

 

 

For this thing I besought the Lord thrice, that it might depart from me

(2 Corinthians 12: 8).

 

 

The subject of petition was something painful, a thorn in the flesh.’  It was something humiliating, the messenger of Satan to buffet.’  It was the most natural and reasonable thing to pray for relief.  The prayer was that of a righteous man, and of such we read that it availeth much (James 5: 16).  It was not a request for personal comfort merely, but one to bring about greater fitness for service.  And there was eagerness in it, for the apostle; besought the Lord thrice - that is, time after time.

 

 

As we think of such a man, one who consistently sought to please God, we might conclude that the petition was one which God would grant without delay.  Yet, though the prayer was answered, the petition which it contained was not granted.  In other words, the thorn in the flesh - that which hindered the apostle’s work - was not taken away.  The hindrance came from Satan, the adversary of God and of the apostle, yet it was not taken away but left to vex the Lord’s servant.

 

 

Why?  Must we not conclude that, in allowing the trouble to continue, God had some spiritual end in view - and an end of great value to the apostle - namely, that he might not be exalted above measure?  We read this in the apostle’s own words.  Wonderful worker that he was, Paul was in spiritual danger, as has been the case with many a one in a humble position in God’s service.

 

 

How many workers, on being appointed to positions of influence, have entered into similar danger?  The apostle had had visions and revelations of the Lord,’ ‘abundance of the revelations;’ had been caught up into paradise, and heard unspeakable words.’  And, sanctified man though he was, he was in danger of being exalted above measure.’

 

 

If there came upon him such a sense of importance that he felt himself exalted, that would be to his great risk. The service of God calls for lowliness, and the experience of which Paul speaks, the pain and humbling, could not but remind him of personal weakness.   He was not so favoured of the Lord as to have the thorn taken away.  The petition was not granted.  Hence he would be kept from high thoughts of himself, and be used of God in a manner that otherwise would not be possible.

 

 

God conceived it to be of greater consequence that His servant should endure being buffeted than that he should be exalted above measure - that he should continue to have affliction, and experience of pain and weakness, rather than have spiritual hurt.

 

 

Yet though the petition was not granted, the prayer was not ineffective; for it drew forth from God a spiritual assurance of great value to a spiritual man - an assurance that millions have quoted - My grace is sufficient for thee; for My strength (power) is made perfect in weakness.’

 

 

The apostle was not granted what he asked for, but he was given something that was far better than he could have expected - namely, the assurance that the lovingkindness and goodwill of God would so move his soul that he would be very specially enabled to bear the trouble which beset him, and bear it immurmeringly, without loss of efficacious service.

 

 

More than that, he was to learn that God’s power is made perfect in weakness.’  What do we understand by that?  This - God’s power shows itself as God’s power most effectively in the human instrument’s weakness.  It is known and seen to be, not the power of men, but the power of God.

 

 

The assurance thus defined was drawn forth by the apostle’s prayer, and it was an assurance upon which he could rest from that day forth, in all circumstances and conditions of life.  And with what result?  This - most gladly therefore will I rather glory in my infirmities (weaknesses) that the power of Christ may rest upon me.’  Thus we see that God answers prayer with a glorious fullness and lovingkindness, if even He does not grant the particular petition which we present

 

 

*       *       *       *       *       *       *

 

 

19

 

All Israel Shall be Saved

 

(Romans 11: 25-36)

 

 

By Douglas D Jones

 

 

In order to appreciate the background to this passage, it will be well to summarise the first 24 verses of the chapter.

 

 

The Context

 

 

The apostle Paul strongly repudiates any suggestion that God has finished with Israel because of their unbelief and wilful refusal to accept their Messiah.  Not only does he refer to the existence of a chosen remnant who have come to saving faith in Him, but points out that the judgment that has come upon the majority of the nation was predicted in the Old Testament Scriptures.  An outcome of their failure has been that salvation has come to the Gentiles, with a view to provoking Israel to jealousy because they have become recipients of such grace.

 

 

In this respect, bearing in mind that verses 13-14 form a parenthesis, we take verses 12 and 15 together, Now if the fall of them be the riches of the world, and the diminishing of them (their failure, their loss) the riches of the Gentiles, how much more their fullness? ... For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?’ Paul is showing here that since the temporary thrusting aside of the nation by God has brought such great benefit to the Gentiles, then their eventual acceptance will have such an even greater effect of blessing upon the Gentiles, that it is likened to a [first] resurrection!

 

 

Then, the apostle underlines his insistence that God has not rejected Israel beyond recovery and that their ultimate restoration is certain, by employing two metaphors. For if the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches’ (verse 16).

 

 

The first metaphor is clearly based on that part of the Mosaic law when a portion of dough was taken from the lump and offered as a firstfruits to God, thereby consecrating the whole mass.  The argument seems to be that since Israel is descended from Abraham, who is the first-fruit, to whom God gave such unalterable promises, then the nation is still regarded by Him as holy (i.e. consecrated to Him), even though the majority have been temporarily thrust aside because of their unbelief.

 

 

In the second metaphor, Abraham, as the progenitor of the nation, is seen as the root.  Since the root is holy, so are those who have sprung from him, despite many having been temporarily rejected.

 

 

It is the second metaphor that Paul then develops in verses 17-18 under the figure of an olive tree.  Bearing in mind that he is illustrating something spiritual and that we cannot look for some parallel in every detail, we take this olive tree as illustrative of those Jews who have come to saving faith in Messiah Jesus, i.e. in the sense of them making up the whole as spiritual Israel, with individuals as the branches, the broken off ones being unbelieving Jews.  While ideally and potentially the latter do belong to Israel, they have been broken off because of their unbelief.

 

 

The wild shoots that did not belong, but have been grafted on are believing Gentiles.  The apostle tells such not to adopt a boastful, arrogant attitude toward the broken off branches, for they do not support the root, but rather the root supports them.

 

 

What a timely warning which, sadly, has often gone unheeded through the centuries by many professing to be acting in the name of the Christian Church revealed in an anti-Semitism which, far from provoking Jews to a godly jealousy, has resulted in a deep resentment, bitterness and antagonism toward Christianity.

 

 

While we could rightly blame an apostate Christendom allied to wicked political systems for such a state of affairs, let us not forget that history also reveals that there have been times when true believers have been guilty in this respect.  In our own generation, we ourselves need to be careful not to be influenced by a godless mass media in our attitude towards God’s ancient people.

 

 

But Paul has a further warning here concerning those who might boast against the broken off branches in verses 19-22.  Gentiles who have been grafted onto the olive tree, like shoots from a wild one, should have a reverential fear, for if God did not spare the natural branches let them take heed lest they also are not spared.  They are to consider the severity of God that fell on unbelieving Israel and the goodness of God He has shown towards them, but they must continue in that goodness by remaining in the faith of the gospel, if they themselves are not to be cut off.*

 

[*That is, cut off from the promised ‘kingdom’ and ‘inheritance’ in the land.  Gal. 5: 21; Eph. 5: 5. cf. 1 Cor. 10: 1-11; 1 Thess. 2: 9-12; 2 Thess. 1: 4-5, R.V.].

 

 

There is a similar application in the metaphor employed by the Lord Jesus Christ regarding branches of the Vine that do not bear fruit.  They are taken away, thrown into the fire and burnt (see John 15: 6).  In the same way, in Romans 11, the warning concerning being cut off must surely apply to those who have appeared to be [overcoming] Christians, but their failure to continue in ‘the faith’ shows that they have never really belonged.

 

 

In verse 24, Paul continues to address the Gentiles, For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree; how much more shall these, which be the natural branches, be grafted into their own olive tree?’

 

 

In the previous verse, he says that if unbelieving Israel do not continue in unbelief, they shall be grafted in again, for God is able to do this.  Such a restoration is a thing far more in line with what might be expected that the admission of Gentiles to a place they have never before enjoyed, for in this illustration, the difference is between the natural branches of a cultivated olive tree and the shoots grafted on from a wild one.

 

 

The Mystery Now Revealed

 

 

How relevant this is to the passage before us, where Paul [when writing to regenerate believers in the ‘Church] says For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.  And so all Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob; for this is My covenant unto them, when I shall take away their sins (verses 25-27).

 

 

It will be noticed that Paul says he does not want his Gentile readers to be ignorant of what he calls a mystery lest they should be wise in their own conceits,’ that is, in their estimation of themselves, imagining that they are the ones of such great importance in God’s dealings.  In the New Testament, the word rendered mystery (musterion) does not denote something that is incomprehensible.  Rather, it refers to that which, although outside the range of unassisted, natural apprehension, is made known by Divine revelation, at a time and in a manner appointed by God, and only to those who are illuminated by the Holy Spirit.  So when Paul says that he does not wish these people to be ignorant of this mystery, he is referring to something hitherto hidden and unknown, but which has now been revealed openly.

 

 

What is it?  That this judicial blindness or hardening which has come upon that part of the nation which forms the majority, as a judgment for their own self hardening against the gospel [of the kingdom], is not something that is to be the last condition of the nation.  There is to be a limit to it.  It will only continue until the fullness of the Gentiles has come in.

 

 

The Fullness of the Gentiles

 

 

Now there are many who take this to mean that this hardening will end when the number of those from among the Gentiles who will have been saved during the gospel age is completed.  It is a view I held for a long time, yet upon further consideration I came to the conclusion that there is another more fitted to the context of the passage.  Although the word rendered fullness (pleroma) is at times used in the sense of the completion of a number, this is certainly not that in which Paul has just employed the same word in verse 12 when he compares Israel’s present fall and diminishing with their fullness - that time when God eventually receives them (as verse 15).  He is not referring there to the completion of the number of Israel, but to their future condition - fullness of Divine blessing.  The apostle uses the word again in Romans 15: 29 where he expresses confidence that when he himself visits his readers, he will come in the fullness of the blessing of the gospel in Christ.

 

 

It seems to me, therefore, that here in verse 25, the expression the fullness of the Gentiles refers to a time of [future millennial] blessing for them too.  It will arrive when the present hardening on the part of Israel ceases.  It will mark the beginning of fullness of blessing for the nations of a kind that they have never experienced before.  Prior to this, in relation to the world’s population, comparatively few Gentiles will have come to a saving knowledge of the Lord Jesus Christ.  But when Israel have been restored, Gentiles will be converted in vast numbers.  Understood in that way, it ties up with what the apostle has said in verse 15 about the effect Israel’s fullness will have upon the nations - it will be like a [first] resurrection - ‘life from the dead.’*

 

[* See Phil. 3: 11 and context.  Compare with Lk. 20: 35; Heb. 11: 35b; Rev. 20: 4-6, R.V.]

 

 

Saved Israel

 

 

Paul continues, And so all Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.  For this is My covenant unto them when I shall take away their sins’ (verses 26-27).

 

 

Now to anyone who has followed what the apostle has had to say already, from the beginning of chapter 9, it seems clear enough to many of us that when he speaks of all Israel being saved, he means ethnic Israel, i.e. Israel as a nation.  Yet there are those who insist that he is referring to the Church!

 

 

Not only does this give Israel an entirely different meaning from that so far in these chapters, and even in the previous verse (11: 25) but the name ‘Israel is never used in the whole of Scripture to denote the Church. It always has an ethnic connotation.  To describe the Church as ‘the New Israel’ or ‘the Israel of God’ has no warrant in His Word.  If any should argue that the latter term - the Israel of God - is used in Galatians 6: 16, then it has to be pointed out that the whole context of that epistle is such as to show clearly that Paul is referring there to regenerate Jews in contrast to unregenerate ones.  The former are the Israel of God,’ for as stated earlier in this epistle, they are not all Israel that are of Israel (Romans 9: 6).

 

 

But there is another interpretation given as to this term all Israel to the effect that it means the total number of elect Jews who have formed a believing remnant from generation to generation.  In verse 5, Paul has referred to the existence of such a remnant at the time he wrote this letter.  The argument is that when the time comes that the gospel era is finished and the full complement of the Gentiles has been gathered in, so the total of the relatively small number of Jews who will have believed through the centuries constitute the all Israel of verse 26.  But Paul has been referring to a mystery - something previously hidden, yet now revealed.  There is no mystery about referring to an aggregate of believing Jews.  What an anti-climax it would be to what Paul has been leading up to if this is all he means!  What those who interpret these words in this way fail to appreciate is that the main emphasis of the whole chapter, is that the apostle is contrasting the great difference between the situation now and what will be then when tremendous things will take place affecting both Israel and the nations.

 

 

When This Will Be

 

 

As to when this will be, it will be noticed from verses 26-27, that the apostle associates it with the prophetic Scriptures, initially referring to Isaiah 59: 20-21. As it is written he says, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.  For this is My covenant unto them.’  In the translation from the Hebrew, Isaiah says that the Redeemer shall come TO Zion,’ while the Septuagint has Him coming for Zion’s sake.’  There is no difficulty in that.  This Redeemer and Deliverer of Israel will come to Zion - a term employed in Scripture for Jerusalem and often to Israel as a people.  He will come FOR Zion’s sake and in effecting this deliverance will come OUT OF Zion, as Paul expresses it in Romans 11: 26.

 

 

Paul still follows Isaiah 59: 21 in saying, For this is My covenant unto them (verse 27).  But he continues when I shall take away their sins,’ at which point he apparently merges the Isaiah prophecy into that of Jeremiah 31: 33-34 in which passage Jehovah promises a new covenant with Israel.  But this shall be the covenant that I will make with the house of Israel ... for I will forgive their iniquity, and I will remember their sin no more.’

 

 

Now, of course, the subject of the personal return of the Lord Jesus Christ is a vast one, involving may facets.  Within the scope of this present study, we must keep as far as possible to its relation to what we have in this chapter, but by comparing Scripture with Scripture, the conclusion to which many of us have come is that the manifestation of this Deliverer and Redeemer of Israel is related to that great future event, at a time when Israel will have returned to the land which Jehovah promised them through Abraham (Genesis 12: 7; 13: 15; 15: 7, 18; 17: 7-8) and confirmed to Isaac (Genesis 26: 3) and to Jacob (Genesis 28: 13).

 

 

We could go into detail to remind you of the miraculous preservation of the Jews, so that they have still been identifiable as a people, despite centuries in the lands of the dispersion, often suffering awful persecution.

 

 

We could speak at length about what has happened since the setting up of the State of Israel on 14th May, 1948.  It has to be appreciated that the vast majority of those who have returned have done so still in unbelief - they are still the broken off branches of the olive tree.  Indeed, any Jew who professes faith in the Lord Jesus Christ, who wants to settle in Israel from one of the lands of the dispersion, under the Government’s Law of Return of 1950, is refused citizenship.

 

 

Now there are those who point out that Paul does not make any reference in Romans 11 to the Jews restored to the land, but my answer to that is that this was not because any doubt existed in his mind concerning it.  If ever a man knew his Old Testament, it was the apostle.  No, it was not his immediate subject.

 

 

You will know that issues have long existed between the Israelis and the Arab States concerning whose land it is.  The Middle East Peace Accord signed in Washington on Monday, 13th September, 1993 between Israel and the Palestine Liberation Organisation was described by President Clinton of America as ‘a great occasion of history and hope.’  The prophet Jeremiah spoke in his day of those who ‘cried Peace, Peace, when there is no peace’ (Jeremiah 6: 14; 8: 11).  We see it being repeated today.

 

 

The Charter of the P.L.O. calls for ‘the liberation of Palestine’ from what it calls the ‘Zionist invasion’ by ‘armed struggle’ and ‘aims at the elimination of Zionism in Palestine.’  It denies that the Jews are a nation or that they have ‘historical or religious ties with Palestine.’  Clearly, their ultimate goal is to replace the State of Israel with a Palestinian one and that, of course, includes the possession of Jerusalem.  It requires a two-thirds majority of the total membership at a specially convened session of the National Congress of the P.L.O. to amend the Charter.  Despite all the recent publicity, such a meeting has not taken place!

 

 

One reason for the Israeli government abandoning its policy of not negotiating with the P.L.O. was the danger posed by the terrorist Hamas organisation and other Islamic militants.  These people do not conceal their aim, which they openly declare to be to ‘unfurl the banner of Islam over every inch of Palestine’ and to unite all the countries in the area in an Islamic fundamentalist state in which all others - Jews, Christians, everyone else - would be treated as those with an inferior status.

 

 

Even the surrounding Arab governments are troubled by Islamic militants who would readily take over political power from them.  Israel could give up their whole territory to the P.L.O. but Islam would not be satisfied, and remember that such religious aims are not divorced in P.L.O. minds from their political ones, either.

 

 

In all this, one is reminded of Psalm 83: 4 where we read of a confederation of nations round about Israel who will say, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.’

 

 

The prophet Jeremiah refers to what he calls the time of Jacob’s trouble (Jeremiah 30: 7).  Says Jehovah through Zechariah, Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.  For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city (Zechariah 14: 1-2).  But the passage continues, Then shall the LORD go forth, and fight against those nations, as when He fought in the day of battle.  And His feet shall stand in that day upon the Mount of Olives (Zechariah 14: 34).

 

 

Remember, that was the place from which the Lord Jesus ascended back to heaven following His resurrection, a cloud receiving Him out of the sight of the onlooking disciples.  They were told that this same Jesus whom they had seen taken up from them into heaven would come in like manner as they had seen Him go into heaven (Acts 1: 11).  In Revelation 1: 7, we, read Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him; and all kindreds of the earth shall wail because of Him.’

 

 

Ah yes! but it will be the time of Israel’s fullness of which Paul has written in Romans 11: 12, as they see in the Lord Jesus Christ who will come to Zion in its darkest hour, the Deliverer of whom the prophet Isaiah writes (Isaiah 59: 20), and to which prophecy the apostle refers in Romans 11: 26.  It is then that they will recognise in Him the One they rejected and will acknowledge Him in deep repentance.

 

 

Jehovah’s Promises

 

 

Jehovah promises, And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn.  In that day there shall be a great mourning in Jerusalem (Zechariah 12: 10-11).  It is then that the wonderful love and forgiving grace of God will be evidenced in His covenant with Israel as Jeremiah had prophesied (Jeremiah 31: 33-34) and referred to by Paul here in Romans 11: 27 in the taking away of their sins, this Deliverer turning away ungodliness from Jacob (another name for Israel), as stated in verse 26.

 

 

Through Ezekiel, God says, Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness ... will I cleanse you.  A new heart also will I give you, and a new spirit will I put within you (Ezekiel 36: 25-26).  Isaiah prophesies that Israel shall be saved ... with an everlasting salvation (Isaiah 45: 17).  Yes, all Israel shall be saved, just as Paul has told us in Romans 11: 26.  God will bring the remainder of His dispersed people back to their land where they will enjoy peace and prosperity (Amos 9: 13-15; Jeremiah 23: 3-8; 31: 1-14; Ezekiel 36: 28).  Says Jehovah, they shall no more be pulled up out of their land which I have given them (Amos 9: 15).

 

 

In Zechariah 14: 9 we read ‘the LORD shall be king over all the earth; in that day there shall be one LORD, and His Name one.’ In Revelation 20: 2-7, six times in six verses, mention is made of a period of a thousand years in which Christ will reign, during which Satan will be bound.  The worldwide peace which has eluded the statesmen of the earth will prevail under the rule of the Lord.  As Isaiah pictures it, They shall beat their swords into plowshares, and their spears into pruninghooks; nation shall not lift up sword against nation, neither shall they learn war any more (Isaiah 2: 4).

 

 

Even the animal kingdom, previously ‘red in tooth and claw’ will be affected, for the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.  And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox.  And the sucking child shall play on the hole of the asp (cobra); and the weaned child shall put his hand on the cockatrice’ den (the viper). They shall not hurt nor destroy in all My holy mountain(Isaiah 11: 6-9).

 

 

There are, of course, those who dismiss literal interpretation of these Scriptures, and spiritualise (as they call it!) their meaning.  Well, as far as some of us are concerned, when the plain sense makes good sense, that is good enough for us.

 

 

The same passage declares, For the earth shall be full of the knowledge of the LORD, as the waters cover the sea (Isaiah 11: 9).  How will that come about?  Well, as I see it, this is just where the fullness of the Gentiles, of which Paul speaks in Romans 11: 25 comes in, for Jehovah says that He will send His people to the nations and they shall declare His glory among the Gentiles (Isaiah 66: 19).

 

 

From Zechariah we learn that ‘many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD ... In those days ... ten men shall take hold out of all languages of the nations, even shall take hold of the skirt (corner of the garment) of a Jew, saying, We will go with you: for we have heard that God is with you’ (Zechariah 8: 22-23).  The same prophet tells us that every one that is left of all the nations which came against Jerusalem shall ... go up from year to year to worship the King, the LORD of hosts (Zechariah 14: 16).  We see, then, that there will be conversions among the Gentiles on a scale never known before.  And let it be understood that there will be but one way of salvation for Israel at the Lord’s return and for the Gentiles during His earthly reign; and that is by the grace of God that brings sinners to repentance and faith in Him.

 

 

This will be God’s New Age - not that false one which those who propagate their Satanic, counterfeit doctrines, claim will come in about the year 2000 with the demise of the Age of Pisces, the fish, and the emergence of the Age of Aquarius, the water carrier.  Perhaps this New Age Movement is one of Satan’s last throws before the rise of the antichrist!

 

 

The Church

 

 

I can imagine someone saying, ‘Where does the Church come into all this?  In order not to confuse our thinking, I have deliberately not mentioned what is often referred to as the Rapture, but I will just say that the [watchful and persevering (Lk. 21: 35; Rev. 3: 10, R.V.)] Church will be caught up to meet the Lord in the air as He descends to [clouds above the] earth, so that the momentous events we have been considering will follow this.  As I see it, all the redeemed of history will receive transformed, glorified, spiritual bodies, so they will not dwell here on earth alongside mortal humanity during Christ’s millennial reign,* but will share with Him in it over the earth (compare Revelation 20: 4-5; Matthew 19: 28; Acts 3: 21).

 

[* For an alternative biblical view, contrary to this statement, see Gen. 13: 14-17; 15: 7; Ezek. 34: 23-24. cf. Lk. 22: 29-30; Acts 7: 5; Heb. 11: 8Lk. 24: 39-44, R.V.  Matthew 19: 28 is also in disagreement with the author’s statement; and to cite Rev. 20: 4-5, is not any proof of what resurrected saints cannot do on earth during the millennium! 

 

 

At the end of the thousand years reign, Satan, having been bound during this period will be loosed and will lead a final revolt of those who, despite all the benefits they have received, remain unconverted.  But this will be put down by God, and Satan banished for ever in torment (Revelation 20: 7-10).  Then will follow the judgment of the great white throne when unbelievers, who will not have shared in the resurrection of the saints when Christ returns from heaven, will be raised, together with all the unregenerate people who have died during the millennial reign, and every one whose name is not found written in the Lamb's Book of Life will suffer eternal punishment (Revelation 20: 11-15).  This will be followed by the coming in of the eternal state with new heavens and a new earth, in which all the redeemed of every age will share (Revelation 21: 1-7; 2 Peter 3: 10-13).

 

 

Still addressing Gentile believers, in Romans 11: 28, the apostle says As concerning the gospel, they (ethnic Israel) are enemies for your sakes (on your account); but as touching the election, they (ethnic Israel) are beloved for the fathers’ sakes.’  While, because of their unbelief they have become enemies of God, this has been over-ruled to the benefit of the Gentiles.  But for the sake of the patriarchs such as Abraham, Isaac and Jacob, to whom such great promises [of an earthly inheritance] were given, then even in their present state of exclusion from blessing, Israel are still loved by God.  For the gifts and calling of God are without repentance (verse 29).  Those things He has promised are without change of mind on God’s part and will be made effectual for Israel by Him.

 

 

It is because of this that Israel has been preserved as a nation to this very day, and will continue to be so for the time when the Deliverer will come to Zion and all Israel then living shall be saved as a nation.

 

 

In verses 30-31, Paul tells his readers For as ye (Gentile believers) in times past have not believed God, yet have now obtained mercy through their (Israel’s) unbelief, even so have these (Israel) also now not believed, that through your mercy (that which God has shown towards Gentile believers) they also may obtain mercy (i.e, in their coming full restoration to Him).’  Then, in verse 32For God hath concluded them all (has shut them all up) in unbelief, that He might have mercy upon all.’  The ‘all’ in each case refers to all those Jews and Gentiles who have been saved from their sin and unbelief and brought to repentance and faith in the Lord Jesus Christ.

 

 

Let us remember, then, that the mercy that has been shown Gentiles through the gospel, is vitally bound up with God’s plan for Israel, even in their fall, and may we ever bear in mind that such mercy was demonstrated fully on the cross where His Beloved Son shed His precious Blood to redeem a people from every kindred, tongue, people and nation (Revelation 5: 9).  Well may we sing, -

 

Mercy there was great and grace was free.

Pardon there was multiplied to me.

There my burdened soul found liberty - at Calvary.’

 

 

The Conclusion

 

 

In the light of the great and precious truth the apostle has set forth in these three chapters concerning God’s plan for Israel in which Gentiles are so closely involved, little wonder that Paul concludes, O the depth of the riches both of the wisdom and knowledge of God!  How unsearchable are His judgments and His ways past finding out!’ (verse 33).  Then, obviously basing his words on the Old Testament Scriptures, he asks For who hath known the mind of the Lord? or who hath been His counsellor? or who hath first given to Him, and it shall be recompensed to Him again?’ (verses 34-35 - of Isaiah 40: 14).

 

 

Paul sums it all up in the final verse, For of Him, and through Him, and to Him, are all things, to whom be glory for ever.  Amen (verse 36).

 

 

Surely we must add with all our hearts, ‘to God be the glory, great things He hath done!’

 

 

*       *       *       *       *       *       *

 

 

20

Invincible Grace

 

 

By James Willoughby

 

 

God’s grace is invincible grace.  Invincible’ means ‘that cannot be defeated.’  The gracious operation of the Spirit of God in the soul cannot be defeated.  The operation is that of an omnipotent Person carrying out an immutable decree.  ‘Omnipotent’ means ‘almighty,’ ‘immutable’ means ‘unchangeable,’ and when an omnipotent Person is carrying out an immutable decree, His operation is invincible.

 

 

Accordingly, the Lord Jesus said, All that the Father giveth Me shall come to Me (John 6: 37).  All shall come, in every land, in every age, and in spite of all opposing powers of air and earth and hell.  Here we have some of the most glorious tidings in the gospel of God’s grace.

 

 

This invincible grace draws the Lord’s people to His dear Son.  Fellow-believer, perhaps you remember the time in your experience when you found yourself alive and awake to your soul’s eternal interests.  You then saw your sin in a way which you had never seen it before.  You then saw that you could not save yourself.  You saw that you could not even help to save yourself.  You saw that God’s dear Son could save you.  You saw that He alone was able to save, and you longed to be saved by God’s Son from the punishment and power of sin.  You looked to Him for this great salvation.  You could not help looking to Him.

 

 

At first your faith may have been very strong, or it may have been very weak.  At first you may have been enabled to believe firmly that God’s Son, by His precious Blood, had eternally saved your soul; or it may have been that, almost on the verge of despair, you cried to the Lord Jesus to save you from the punishment and power of sin, and you had very little more than a bare hope that your prayer would be heard.  But in either instance, you looked to Christ.  You were perfectly safe.

 

 

You could not help looking.  You could not help longing to be saved from the punishment and power of sin.  You could no more give up your concern regarding your soul than you could fly.  You felt yourself in a powerful current, a current against which you could not fight, a current from which you could not get out.  This was the invincible current of God’s matchless grace.  His grace is invincible grace.

 

 

*       *       *       *       *       *       *

 

 

21

The Public Manner of Our Lord’s Return

 

 

By James Stephens, M.A.

 

(This year marks the ter-jubilee of the birth of Mr Stephens, who was for 46 years the pastor at Highgate Road Chapel, North London.

We are pleased to include this message given by him, which was printed in Watching and Waiting, February, 1925).

 

[Volume 24.  No. 19  July/September, 1996.]

 

 

-------

 

 

Behold, He cometh with clouds; and every eye shall see Him’ (Revelation 1: 7).

 

 

In Visible Bodily Form

 

 

Christ’s Return shall be after the manner of His going.  Forty days after His resurrection He was in the midst of His apostles, on the Mount of Olives, beside Bethany, and while they were looking, He was taken up, and a cloud received Him out of their sight.  Two angels stood by those who saw, and announced to them that this same Jesus, which was received up into heaven, shall so come in like manner as they beheld Him going into heaven.  He went in bodily form, and so as to be visible in His progress from the earth to the clouds; and He shall so come.

 

 

Our Lord Himself declared: all the tribes of the earth ... shall see the Son of Man coming in the clouds of heaven with power and great glory (Matthew 24: 30).

 

 

Public, Heavenly, Royal State

 

 

His return shall be in Public, Heavenly, Royal State.  Daniel foresaw in vision the investiture of the Son of Man with dominion, and glory, and a kingdom, that all the people, nations, and languages, should serve Him;’ and when this investiture shall have taken place His coming forth thereupon shall be in keeping with it.  Our Lord spoke of Himself in parable as a nobleman who should go into a far country to receive for himself a kingdom and to return, the object of his return being to put into exercise on the earth kingly authority and power.  Meanwhile, He is on His Father’s Throne, hid with God.

 

 

When the day of His return arrives He shall be revealed from heaven with the angels of His power, and shall take His place on His Own Throne.  He shall, on coming forth, continue His progress through the air till His feet stand upon the Mount of Olives; and then He shall openly confront the beast and his armies in the immediate vicinity of Jerusalem, and ‘with the breath of His mouth and the brightness of His appearing’ destroy that man of sin.’  Human rule, in its utmost unrighteousness and wickedness, and defiance of God, will be chiefly represented at the time by the beast;’ and He Who comes to inaugurate rule in righteousness must first overturn established unrighteousness, and He will there make a beginning.

 

 

The Public Rapture

 

 

In the course of His descent from heaven through the air our Lord will pause and publicly take His saints to Himself in order that they may accompany Him in His further progress.  This will involve His raising the dead in Christ,’ raising them in glory and honour and incorruption; and His changing the saints then alive on the earth (in a moment, in the twinkling of an eye), in such wise that this corruptible shall put on incorruption, and this mortal shall put on immortality.  The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and the trump of God; and the dead in Christ shall rise first*,’ that is prior to the living saints undergoing their change.  There will then be, for a brief space, two companies of visibly glorified human beings on the surface of the earth; and these shall, after a brief interval, be caught up together to meet the Lord in the air, and to appear with Him in glory.  His coming shall thus far be a coming FOR His saints; and thereafter it shall be a coming WITH them, albeit one and the same coming.

 

 

[* Take care to notice what is here not stated!  We are not told that ALL the dead in christ shall rise first’!  This is because this future event will take place at the end of the Great Tribulation; and because there will have been a translation of living saints before the antichrist’s persecutions commence; and before he will break his covenant with Israel. 

 

See Lk. 21:34-36; Rev. 3: 10, R.V. and compare these texts with Daniel 9: 27, “… he shall make a firm covenant with many (in Israel) for one week: and for the half of the week - (i.e., after three and a half years) - he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto  the consummation, and that determined, shall wrath be pouned out upon the desolater,” R.V.]

 

 

The Throne of His Glory

 

 

It is while the Lord, still in mid-air, will be gathering His saints, but before He will take them up, that He shall gather out of His kingdom all things that offend.’  By His kingdom is to be understood the whole company of those on the earth who will be calling Him ‘Lord;’ and, therefore, all that will be bearing the designation ‘Christendom.’  Christendom comprises true and false professors, wheat and tares, sheep and goats, servants good and faithful, servants wicked and slothful, and virgins wise and foolish.  The Son of Man in mid-air shall sit on the throne of His glory, seated on clouds, and before Him, on the earth, shall be gathered all the nations, or rather all the Gentiles, that is, all who shall at that time compose Christendom, and He shall proceed to separate the false from the true, and the separation will be [millennial as well as] eternal.  He shall appoint to them their different destinies; and in the case of those who are His very own shall take them up to be ever with Him.  These will, therefore, accompany Him when He proceeds against the beast and his armies who will previously have ceased to belong to Christendom; inasmuch as prior to this they will have [have become apostate and] publicly disowned Christ and God.

 

 

Suddenly and Unexpectedly

 

 

The public return of the Lord, His return in manifested glory, will take place suddenly and unexpectedly, and this although it will be preceded by clearly indicated signs.  The pre-announced fact of the return is even now disbelieved or disregarded, as was the pre-announced fact of the flood; and because of this the return will be as the coming of a thief.  But to those who believe in the predicted coming it is said, Ye ... are not in darkness, that that day should overtake you as a thief.’  No one knows the day nor the hour, yet the near approach of the day and the hour will be definitely recognisable by some.  Our Lord having foretold to His disciples certain public occurrences in Jerusalem yet future, added When ye shall see all these things know ye that it is near, even at the doors.’  This furnishes a reason for the command to watch, that is, to be wakeful, which has been given [as a command] to the servants of Christ.

 

 

Watching and Wakefulness

 

 

Watching and wakefulness consists in keeping alive to the great fact of the return, and keeping in sobriety of mind, and therefore in readiness to recognise the signs when they appear.  Watching or wakefulness is the opposite of dullness, drowsiness or sleep; and sleep is practically heedlessness or insensibility, with respect to the great event and to the things unseen [both millennial] and eternal.  Even those who have heard or read of the return may be unwatchful.  Not seldom, unwatchfulness on the part of these may be found to arise from their choosing to fix their beliefs and hopes on the theory of the Progress of the Race.  Not in evolution or development of mankind, however, but by the intervention of the Son from heaven will the purpose of God be fulfilled.  The grace of God ... hath appeared ... teaching (instructing) US (to the intent) that, denying ungodliness and worldly lusts, WE should live soberly, righteously, and godly, in this present world; LOOKING FOR that blessed HOPE and the glorious appearing (appearing of the glory) of the great God and our Saviour, Jesus Christ (Titus 2: 11-13).

 

 

*       *       *       *       *       *       *

 

 

22

Why Study Biblical Prophecy?

 

 

By Henry T Hudson (U.S.A.)

 

 

Why study Biblical prophecy?  Why not?  A negative attitude is, more often than not, the result of either anti-supernaturalism, or a reaction to sensationalism which tends to run rough shod over those passages of Holy Scripture that are predictive in nature.  On the other hand, a positive approach usually springs from curiosity, and from acknowledgement that prophecy forms a prominent part of Holy Scripture, and therefore must be profitable in coming to a fuller appreciation of the overall plan and purpose of God.

 

 

Paul reminded Timothy that, All scripture is given by inspiration of God, and is profitable (2 Timothy 3: 16).  Peter, likewise, informed his readers that scriptural prophecy could be likened unto a light that shineth in a dark place,’ and that his readers would do well to pay attention to it.  His words, Knowing this first make it clear that he was giving counsel which was of primary importance.  He then went on to explain that the prophetic word did not originate of itself or by the will of man, but holy men of God spake as they were moved by the Holy Ghost.’ (2 Peter 1: 20-21).  Hence, the prophetic word, of which he was speaking, was a more sure word,’ that is, it was more sure than any man’s word, and more reliable than any human experience, and therefore was a word that should be heeded.

 

 

With this in mind, why would any Christian deliberately neglect biblical prophecy?  Added to what was said above about sensationalism, there are at least four other basic reasons: (1) It uses a lot of symbolism, and related figurative language, (2) It frequently becomes an end in itself without any practical application, (3) It is sometimes assumed that the truths associated with the revelation of the mystery,’ which are delineated in the epistles of Paul, rule out the value of prophetic studies, and (4) It seems to produce a lot of controversy; especially among those who make it their business to study and speak about it.  In other words, as far as this last point is concerned, if the ‘experts’ and ‘professionals’ cannot agree among themselves, what chance do rank and file Christians have?

 

 

Symbolism and Figurative Language?

 

 

As to the first point, suffice to say that figurative language is a valid means of communication, and can serve vividly to intensify meaning.  Some cultures use it more than others, but it seems to be a part of every known language, and therefore, one might readily expect to find it in Holy Scripture.

 

 

Even English, a language which tends to be prosaic, is not without its own peculiar repository of graphic imagery.  Often I have heard people talking about ‘smelling a rat,’ ‘putting on the Ritz,’ ‘hauling coals to Newcastle,’ and ‘the penny dropping.’  There are hundreds of other examples [such as ‘turkeys voting for Christmas’], which, when taken at face value, might be difficult to understand, but when filtered through their respective socio-historical context and culture can dramatically impact on the mind.

 

 

Sometimes, when culture and context are ignored, the door is opened to all manner of distortion and sensationalism.  Be this as it may, misuse of truth, should never be allowed to detract from the proper understanding and application of truth.  Distortion is as old as the Father of lies (John 8: 44), but nevertheless, truth has survived, and is still discoverable by those who have the noble disposition of the Bereans, who received the Word with all readiness of mind, and searched the scriptures daily.  Such noble people, possessed the appropriate spiritual attitude of mind to hear and to believe (i.e. accept and act upon) what was confirmed through their searchings (Acts 17: 11, 12; Revelation 3: 11).

 

 

One oft-recurring illustration of the misuse and abuse of the prophetic Scripture can be seen in the perennial attempts to set dates for the return of the Lord Jesus Christ.  This, in the face of the fact that the Lord Jesus Christ said categorically, that, of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.’ (Mark. 13: 32).  When the disciples heard the post-resurrection teaching of the Lord Jesus concerning the kingdom of God, and of the promise of the coming of the Holy Spirit to empower them for the task of witnessing, they asked him, wilt thou at this time restore again the kingdom to Israel?’  He answered them, It is not for you to know the times or the seasons, which the Father hath put in His Own power (Acts 1: 6, 7).  In spite of these clear statements, time and time again throughout history, men have attempted to fix specific dates for the return of the Lord Jesus and for the establishment of His kingdom. What is more, such men, somehow or other, usually manage to arouse substantial followings.

 

 

The twentieth century has had its share of date-setting predictions for the Second Coming of Christ.  All kinds of Biblical ‘scholars’ have brazenly published their ‘assured’ findings.  For example, Charles Taze Russell set the year 1914; Gratten Guinness picked 1930; and Bell Dawson, the year 1934 (The Millennial Hope, by S. J. Case).  A recent attempt, which caused a great stir in evangelical circles, was made by a certain Edgar Whisenant.  His little booklet was entitled, 88 Reasons why the Rapture Will Be in 1988.  Some 2,000,000 copies were printed and distributed.  Not only did Whisenant pick the year, but he also was bold enough to declare the exact date, namely, September 12th.  When the event did not take place he consequently apologised, and admitted that he had made a mistake in his reckoning by one year, and that it would really take place September 1st. 1989.  Again he was wrong, but still he was not daunted, for in a booklet which was co-authored by Whisenant and Greg Brewer, entitled, Rapture Report - 1989, 1990, 1991, 1992, 1993 (published in 1989), there is yet another prediction, only this time somewhat more flexible, stating that, ‘Jesus is coming and I would give it at least a 50% chance in 1989; if not then, an abundance of Scriptures point to 1992.  However, if the birth of Christ is off one or two years, then it could be 1990 or 1991.  There seems to be a lot more evidence for ’89 and ’92 than any other time for the Rapture.’  One cannot help but wonder if Whisenant and Brewer have learned anything from their attempted predictions, or if there is another report already at the printers.

 

 

No Practical Application?

 

 

The second point mentioned as a possible negative influence in causing Christians to neglect the study of the prophetic scriptures most likely arises from a misunderstanding of the basic nature of biblical prophecy.  In other words, the problem is not in the Bible itself, but in some false assumptions about the purpose of prophecy.  That the prophetic scriptures were intended to have practical application is obvious in a number of references, even beyond the two already cited (i.e. 2 Timothy 3: 16, 17; 2 Pet. 1: 19-21).

 

 

For example, there are the words of Peter, where, after having discussed the future coming of the day of the Lord, and some of the events related thereto, he made practical application no less than three times.  Seeing then that all these things shall be.’  Seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless.’  Ye therefore, beloved, seeing that ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness (2 Peter 3: 11, 14, 17).

 

 

Let me suggest two basic things to keep in mind when approaching any study of Biblical prophecy.  The first concerns the meaning of the word prophet,’ and the second involves a formula which should help to promote balance with regard to interpretation, and application.

 

 

Most of the time, when English-speaking people use the word prophet,’ they are thinking of someone who claims to have the ability to predict the future.  In the Greek language, the word ‘prophetes’ was used to describe a person who spoke on behalf of someone else, which meaning, comes closer to the Biblical use of the word.  When Moses objected to the LORD that he lacked eloquence, and hence could not be a spokesman unto the people, the LORD said unto him that Aaron, his brother, would be to him instead of a mouth, and thou shalt be to him instead of God(Exodus 4: 16).  In other words, as Exodus 7: 1 makes clear, Aaron became the mouthpiece of Moses, and hence became his prophet.  Therefore, in Biblical usage, as the parallel would indicate, a prophet is primarily a mouthpiece, or a spokesman for God, that is, he is someone who speaks. or who interprets the will of God.  While fore-telling (i.e. predictions) could be involved, the emphasis needs to fall more on the forth telling (i.e. the telling forth) of a message which comes from God.

 

 

With this in mind, the student of Biblical prophecy should study every prophecy looking for at least three things: (1) A Primary Association, (2) A Prophetic Anticipation, and (3) A Practical Application.  This formula, when apprehended, will go a long way toward making interpretation easier, and will help make application more intelligent.  The idea behind ‘Primary Association’ involves the thought that the prophecies of Holy Scripture should be viewed in relation to their historico-grammatical contexts.  In other words, they did have some practical significance for those who first heard them.

 

 

In this connection, a few words are in order concerning the phenomena sometimes referred to as the foreshortening of prophetic horizons, when in actual reality there are prolonged ‘gaps,’ or ‘intervals’ between prediction and fulfilment.  The phenomenon is not unlike the function of a telescope which takes an object on the distant horizon, and brings it into closer purview.  For those who might be at a loss to comprehend what exactly this phenomenon involves, a few references could be of some help - Genesis 3: 15; Isaiah 7: 14; 9: 6; 61: 1, 2; Luke 4: 18, 19; 1 Peter 1: 10, 11.

 

 

A number of years ago, I ran across the word ‘apotelesmatie.’  Etymologically, it comes from two Greek words, ‘apo,’ a preposition which carries the connotation ‘away from,’ and ‘telos,’ which signifies ‘end, fulfilment, or completion.’  In other words, certain Biblical prophecies, while they deal particularly with ‘the end times,’ or the Second Coming of the Lord Jesus Christ, and the establishment of His Kingdom, can nevertheless, have practical bearings on those who first heard them, and on those in subsequent generations who study them.  Such is the very nature of biblical prophecy, for like a telescope, it brings that which may be distant into closer perspective, and thus makes possible, profitable and practical application.

 

 

Revelation of the Mystery?

 

 

The third impediment sometimes hindering a constructive study of prophetic scripture comes from a bent of mind which is regulated by a premise that acts as a sort of master-key to the understanding of all Holy Scripture.  In short, the premise holds that the revelation of the mystery, given to the apostle Paul, is of such a nature that it excludes prophecy.  In fact, the distinction between the two (i.e. between prophecy and mystery), as is stated in C. R. Starn’s book (page 47), ‘Things that Differ,’ is seen as being the most important division in the Bible!  The two become, in the words of S. Craig MacDonald, ‘mutually exclusive.’ (‘Understanding Your Bible,’ page 54).

 

 

If the premise be true (i.e. that prophecy excludes mystery, and mystery excludes prophecy), then it is not difficult to understand how deductive reasoning could conclude that the prophetic passages of Holy Scripture, which speak particularly of Israel, and a coming Messiah, have little or nothing to do with Gentile Christians, and why there would then be a consequent degree of neglect of interest in the study of the prophetic scriptures.  Let Paul’s words to Timothy serve as a warning signal to anyone who might unquestionably accept the aforementioned premise, and who consequently might disparage any serious study of the prophetic scriptures. Paul declared categorically (and it can hardly be doubted that he had the Old Testament scriptures in mind), that All scripture (i.e. every separate portion forms a part of the whole) is given by inspiration of God, and is profitable (2 Timothy 3: 16).

 

 

Controversy?

 

 

The fourth negative influence, as far as discouraging Christians in their attempts to study and understand the prophetic scriptures, springs from the extensive controversy that seems to plague the subject.  Of course, it might be exclaimed, ‘So, what else is new?  Does not all biblical doctrine elicit some degree of controversy?’ While there might be an element of truth here, the fact remains that there does seem to be a disproportionate degree of controversy related to the doctrines associated with prophecy.

 

 

Since I myself have experienced destructive backwash from controversy over prophecy, I can sympathise with those who have problems in this regard.  However, be this as it may, controversy or not, 2 Timothy 3: 16-17, and 2 Peter 1: 15-21 [and in particular, 2 Tim. 2: 16-19] can hardly be ignored.  Moreover, if I am to take heed to the word of prophecy, then I must know the word of prophecy.  At the same time, I must remind myself that I need to make a qualitative distinction between the word of God,’ and the word of men.’ (1 Thessalonians 2: 13).  Here, once again, is where genuine Bereanism enters the scene.  True, I cannot escape the use of my reasoning powers, but they must be submissive to the authority of Holy Scripture.  I must receive the word with all readiness of mind, and I must search the scriptures daily, whether those things, which I hear are really so.  Regardless, of any controversy, I must continuously be guided by one foundational question: “WHAT SAITH THE SCRIPTURES?’

 

 

Strange!

 

 

It seems strange to us that there are amongst those who profess to be God’s [redeemed and regenerate] people, some who do not understand the teaching of the Lord Jesus in Matthew 24.  They appear to think that the prophecy was fulfilled in A.D. 70 when Titus conquered Jerusalem.  It is true that some of it was.

 

 

The disciples asked three questions and these were answered by our Lord.  The questions were (1) When shall these things (not one temple stone left upon another) be?’ And (2) What shall be the sign of Thy coming?’ And (3) What shall be the sign of the end of the world (aion - age,’ not kosmos)?

 

 

*       *       *       *       *       *       *

 

 

23

The Holy Spirit,

The Fulfiller of Scripture.

 

 

By Thomas Houghton

 

 

(Mr Houghton was for many years the editor of The Gospel Magazine.’  He spoke regularly for the Sovereign Grace Advent Testimony.  

The following is taken from his book entitled, The Holy Spirit’).

 

 

The Apostle Paul, in his final word to the leading Jews who had assembled in his prison-lodging at Rome, said, Well spake the Holy Ghost by Esaias the prophet unto our fathers (Acts 28: 25).   He quoted to them the ninth and tenth verses of the sixth chapter of Isaiah, and though he acknowledged that Isaiah the prophet was the human author of the words, he plainly declares that the Holy Ghost was their Divine Author.  He it was Who spake through Isaiah.  The words written, therefore, were Divinely authoritative because they were the words of God the Holy Ghost.

 

 

This view of the plenary inspiration of the Scriptures is the view uniformly taken by our Lord Himself, and by the writers of the New Testament.

 

 

There can be no doubt that the New Testament teaches us that the Holy Spirit is the Divine Author of the Old Testament Scriptures.

 

 

While meditating on this subject a new thought came to my mind, viz., that the Holy Ghost is not only the Author, but the Fulfiller of His own predictions.  This is strikingly prominent in regard to the [Holy] Spirit’s predictions concerning the birth, the ministry, the death, and the resurrection of our Lord Jesus Christ. On this occasion we would specially draw attention to this aspect of Divine truth.

 

 

1. First, the Holy Spirit fulfilled His own prediction

concerning Christ’s birth.

 

 

Christ was to be born of a virgin and regarded as Emmanuel, a Divine Person, God with us.  That was the prediction of the Holy Ghost by the mouth of Isaiah the prophet (Isaiah 7: 14).  This prediction was fulfilled by the Holy Ghost Himself.  When the Virgin Mary had been told by the Angel Gabriel that she would bring forth a Son and call His name Jesus - Who would be great and called the Son of the Highest - she asked, How shall this be?’  The angelic answer was, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee (Luke 1: 35).

 

 

In other words, her conception of the Child Who was to be born would be due to the supernatural power of the [Holy] Spirit.  Jesus would be born without a human father.  Hence Joseph was assured that that which is conceived in her is of the Holy Ghost.’  In reference to this remarkable, supernatural, and unexampled event the inspired evangelist says, Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call His name Emmanuel, which being interpreted is, God with us (Matthew 1: 20-23).  The Lord Jesus was thus conceived by the Holy Ghost and born of the Virgin Mary.’

 

 

2. Secondly, the Holy Ghost fulfilled His own prophecy

concerning Christ’s being anointed with the Spirit.

 

 

The Holy Ghost, speaking through Isaiah the prophet, said of Christ, The Spirit of the LORD shall rest upon Him.’  He represents the Father as saying, Behold My Servant, Whom I uphold; Mine Elect, in Whom My soul delighteth; I have put My Spirit upon Him (Isaiah 11: 2; 42: 1).  Later, the Holy Spirit put into the mouth of Christ the words, The Spirit of the Lord GOD is upon Me; because the LORD hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound (Isaiah 61: 1).  These passages clearly teach that Christ would be anointed and endued with the power and presence of the Holy Spirit.  The Spirit Himself predicted this great event through the prophet.  The New Testament shows that He Himself fulfilled this, His own prophecy.  When our Lord was baptized, and while He was praying, The heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, Thou art My beloved Son; in Whom I am well pleased (Luke 3: 21-22).

 

 

Thus Jesus was anointed and filled with the Spirit, and was led afterwards by the Spirit into the wilderness, and there tempted by the devil for forty days.  Then He returned in the power of the Spirit into Galilee ... and He taught in their synagogues.’  In particular He came to Nazareth, and went into the synagogue there on the Sabbath day, and stood up for to read.  The Book of the Prophet Isaiah was delivered to Him, and He found the sixty-first chapter of Isaiah and read the greater part of the first two verses.  Then He said, This day is this Scripture fulfilled in your ears(Luke 4: 1-2, 14-21).

 

 

The Spirit of the Lord was then upon Him.  The prediction of the Holy Ghost in reference to His being anointed with the Spirit was fulfilled.  The Holy Ghost had voluntarily descended on Him, and brought about the fulfilment of His own prediction.

 

 

3. Thirdly, the Holy Ghost fulfilled His own prophecy

concerning our Lord’s miraculous ministry.

 

 

Through Isaiah, the Holy Ghost had predicted that Christ’s ministry would be accompanied by miracles.  He had said, Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.  Then shall the lame man leap as an hart, and the tongue of the dumb sing (Isaiah 35: 5-6).

 

 

During our Lord’s public ministry He gave sight to the blind, hearing to the deaf, speech to the dumb, and walking power to the lame.  All these and other wonderful miracles He wrought by the power of the [Holy] Spirit.  Peter says, God anointed Jesus of Nazareth with the Holy Ghost and with power: Who went about doing good, and healing all that were oppressed of the devil (Acts 10: 38).  The Holy Ghost was with Him, and in His power the Lord wrought His wonderful miracles.  He Himself said, If I cast out devils by the Spirit of God, then the kingdom of God is come unto you (Matthew 12: 28).

 

 

4. Fourthly, the Holy Ghost fulfilled His own prophecy

in regard to Christ’s atoning death.

 

 

In reference to that death the Holy Ghost had said, When Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days.’  An alternative rendering is, When His soul shall make an offering for sin (Isaiah 53: 10).  The Holy Ghost thus predicted that our Lord would make an offering for sin, and the Holy Ghost may be said to have fulfilled this prediction; for we read, How much more shall the Blood of Christ, Who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?’ (Hebrews 9: 14).  Dr. Gill says, ‘As the Holy Ghost formed and filled the human nature of Christ, so He assisted and supported it under sufferings.’

 

 

The offering was Christ’s offering alone, He offered Himself, and by one offering He hath perfected for ever them that are sanctified, but through the eternal Spirit He carried through His great work of redemption.  As to the Person of Christ, it (the Epistle to the Hebrews) sets forth how the Redeemer, through the Eternal Spirit, offered Himself without spot to God’ (Sineaton’sDoctrine of the Spirit,’ page 90).

 

 

5. Fifthly, the Holy Spirit is represented as

the Agent in Christ’s resurrection.

 

 

The Spirit predicted the resurrection in the sixteenth Psalm. (See Acts 2: 25-27, 30-32).  Sometimes the resurrection is attributed to the Father, sometimes to the Son (John 10: 18), but it is also attributed to the [Holy] Spirit.  Being put to death in the flesh, but quickened by the Spirit (1 Peter 3: 18).

 

 

Thus the [Holy] Spirit fulfilled His own prediction in reference to Christ’s resurrection.  That the Redeemer was quickened and raised up by the Holy Spirit is here affirmed by Peter, and is not obscurely intimated by the Apostle Paul (Romans 8: 11).

 

 

The same Spirit that formed Christ’s human body and gave it life in His mother’s womb, gave to Him the restored life when He rose from the dead.  He Who raised up Christ from the dead, indeed is frequently mentioned as one of the Father’s most memorable titles or designations; and to prove that it was the Spirit Who performed this work, we have only to recall the fact that the Holy Ghost is the executive in every Divine operation (Romans 4: 24; 6: 4)’ (Sineaton’s 'Doctrine of the Spirit,’ page 94).

 

 

Even after our Lord’s resurrection He still ministered by the [Holy] Spirit.  We read, Until the day in which He was taken up, after that He through the Holy Ghost had given commandments unto the apostles whom He had chosen; to whom He showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God (Acts 1: 2-3).

 

 

It was by the Holy Ghost that David predicted our Lord’s session at the right hand of God (Psalm 110: 1; Mark 12: 36), and it seems right to assume that the Father set Him, through the Holy Spirit, at His own right hand far above all principality and power.  (See Ephesians 1: 20-21).

 

 

Bishop Moule says, ‘To this must now be added the truth that all through the historical process of Incarnation and Redemption the Spirit has intense relations with the Incarnate Son.  He is the immediate Agent in the holy Conception (Luke 1: 35).  He ‘descends’ in ineffable speciality upon the Son at baptism (Matthew 3: 16, etc.), so that He goes to Temptation (Matt. 4: 1), and Ministry (Luke 4: 14, 18), ‘in the power of the Spirit.’  The Spirit secures for the Son of Man that He shall speak ‘the words of God’ (John 3: 34).’

 

 

It is by means of the eternal Spirit that the Lord offers Himself without spot to God (Hebrews 9: 14).  He is profoundly concerned in the Resurrection (Romans 8: 11).  After [Christ’s] Resurrection, it is by the Holy Spirit that the Lord gives commands to the apostles (Acts 1: 2).  And when the glorified Christ speaks to the Churches, as the Slain One risen, His voice is also the voice of the Spirit (Revelation 2 and 3).’ (‘Outlines of Christian Doctrine,’ page 134).

 

 

This thought, that the Holy Spirit, of Whom we speak as the Third Person in the Trinity, fulfilled His own predictions, is a very precious one.  Scripture often emphasises the love of the Father for the chosen objects of His mercy.  In like manner we read of the love of the Son.  Christ loved the Church, and gave Himself for it.’  He loved me and gave Himself for me.’  We do not, however, in so many words, read of the love of the Holy Ghost.  Romans 15: 30 probably refers not to the [Holy] Spirit’s love to His people, but to the love which He produces in them.  Yet the Spirit sheds abroad in the hearts of God’s people a sense of God’s everlasting, saving, and abiding love to them.  But what is it which led the Divine Spirit to foretell the coming, the birth, the ministry, the death, resurrection, and ascension of the Redeemer, but love to the elect people of God?

 

 

What is it but love to the people of God which leads the Divine Spirit to wash, sanctify, and justify them? What is it which leads the Divine Spirit to dwell in God’s [obedient] people, but love to them?  What is it which leads the Divine Spirit to teach, to comfort, and to strengthen God’s [obedient]* people, but His love to them? What is it that leads Him to make them fruitful in every good word and work, but His love to them?

 

[* See Acts 5: 32. cf. 1 Sam. 16: 14-15, R.V.; Psalm 51: 11, Septuagint (LXX), etc.]

 

 

The doctrine of the Trinity is beyond our comprehension; but while we rightly believe that ‘the Father is God, the Son is God, and the Holy Ghost is God,’ yet we go on to say, ‘there are not three Gods but one God.’  When therefore the apostle says, God is love,’ He is surely making a declaration of the eternal love of the Father, of the Son, and of the Holy Ghost for the great multitude which no man can number who shall hereafter stand before the throne, washed and made white in the Blood of the Lamb.

 

 

Some of our hymn writers make reference to the love of God the Holy Ghost.  Joseph Irons says, -

 

Jehovah’s love first chose His saints;

Love listens now to their complaints;

Love paid their debt incurred by sin;

Love breaks their hearts, and enters in.

Thus Father, Son, and Holy Dove,

The Three in One, a God of love,

Engaged in Covenant for our sake:

This threefold cord can never break.

 

 

C J P Spitta says,

 

See, O see! what love is shown us

Also by the Holy Ghost!

How He strives with us poor sinners,

Even when we sin the most!

Teaching, comforting, correcting,

Where He sees it needful is!

 

 

Toplady, addressing the Holy Spirit, says,

 

With our perverseness here,

How often hast Thou strove,

And spared us year by year,

With never-ceasing love!

O set from sin our spirits free,

And make us more and more like Thee.

 

 

Again he says,

 

Loving Spirit, God of peace,

Great Distributor of grace,

Rest upon this congregation,

Hear, O hear, our supplication.

 

 

Dr. Gill writes of ‘that love with which the Spirit of God equally loved them, as the Father, and the Son; and which He had shown in their conversion and sanctification, in applying all grace unto them, and indwelling in them as the Spirit of adoption, and as the earnest and pledge of the heavenly inheritance’ (On Romans 15: 30).

 

 

The constant action of the Divine Spirit in announcing through the Scriptures the Coming of a Redeemer was at once a manifestation of the love of God the Father, the love of God the Son, and the love of God the Holy Ghost for the great multitude ‘out of every kindred, and tongue, and people, and nation’ which the Father had given the Son to redeem by His Blood.  The inspired Scriptures revealed this great and unfathomable love, and the Holy Ghost took a real part in fulfilling the Divine purposes of love which He Himself predicted through the Scriptures of the prophets.  Well may we say when reading those Scriptures,

 

On Thy love my spirit ponders,

Praising, magnifying Thee;

Hallelujah to the great Eternal Three.

 

 

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[PART 4]

 

 

 

 

CONTENTS

 

 

24. THE SINAITIC OR MOSIC COVENANT

 

 

25.THE NEAR EAST AND THE FUTURE DICTATOR

 

 

26. THE CHRIST OF THE BIBLE

 

 

27. JEROBOAM - A TYPE OF THE ANTICHRIST

 

 

28. ABRAHAM’S HISTORY IN GENESIS 12

 

 

29. THE DEVIL’S MISSION OF AMUSEMENT

 

 

30. THE LAST WARS OF THE WISE

 

 

31. THE SERVANT’S PATH IN THE DAY OF REJECTION

 

 

32. THE LAST WARS OF THE WISE

 

 

33. THE CHRISTIAN’S HOPE

 

 

34. THE WORLD BEFORE CHRIST’S RETURN

 

 

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24

 

The Sinaitic or Mosaic Covenant

 

 

(Exodus 19-24)

 

 

By George T Hunt

 

 

(In March 1926, a conference of the Sovereign Grace Advent Testimony was held at Highgate Road Chapel, London, when the subject was ‘God’s Purposes for Israel.’  On the first two days of the conference, various covenants were dealt with, and Mr Hunt spoke on the Mosaic Covenant.  Before this, Mr W S Baker pastor at Stratford, and secretary of the Metropolitan Association of Strict Baptist Churches, had spoken on ‘The Abrahamic Covenant.’  Then on the following day, Mr John Hunt Lynn, pastor at Bethnal Green, and amongst other responsibilities, chairman of the S. G.A. T, spoke on ‘The Davidic or Messianic Covenant,’ and this was followed by Mr Thomas Houghton, vicar at Whittington, and editor of ‘The Gospel Magazine’ speaking on ‘The New Covenant.’  The message given by Mr Hunt is as follows)

 

 

[Volume 25, No 1   January/March 1997]

 

 

-------

 

 

If we are to understand anything at all of prophetic truth we must take an intensely personal interest in it.  There must be the prayerful study, the prayerful contemplation of the truth and the comparing spiritual things with spiritual, as they are placed before us in the Word of His Truth.

 

 

I was very thankful that our chairman read to us from Galatians 3.  There we see how the Spirit of God has linked up Abraham, Moses, and Christ.  Thus are linked the great outstanding truths concerning the purposes of God, not merely as to Israel and Israel’s future blessedness under the covenant made with Abraham, but the blessedness in which the Gentiles (heathen) shall share.  The Scripture, foreseeing that God would justify the heathen (Gentiles) through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed (Galatians 3: 8).  Surely this explains the meaning of our Lord’s words when He said, Abraham rejoiced to see My day; and he saw it, and was glad (John 8: 56).

 

 

Now there the purposes of God are revealed to us as concerning the Jew, there are the purposes of God revealed to us concerning the Gentile, and there are all those purposes of God as they are going to be accomplished in the New Creation, when there shall be neither Jew nor Gentile, male or female, bond or free, but all shall be one in Christ.

 

 

Israel’s Past

 

 

The Jews, even at the time when Moses, under divine direction, penned the words that are contained in this Exodus 19, had a past of which God Himself reminds them.  He bids them look back and consider the days that had gone before; how that Moses had gone up into the presence of the Lord on the Mount, and God had spoken to him and said, ‘Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself’ (Exodus 19: 4).

 

 

Israel realised fully what they had been brought out of, but they failed to realise in all its fullness of blessing that unto which God had brought them when He brought them to Himself.  That past has been all of grace from beginning to end, right up to the moment of which we are reading.  Chosen in Abraham, preserved in Jacob, delivered by God’s outstretched arm and mighty hand, brought unto Himself.

 

 

Now comes a great crisis.  Israel - a people who up to that point were living as the subjects of God - were now coming voluntarily under Law.  There was no if in God’s covenant with Abraham.  There is no ‘if’ in the New Covenant, but there is an if in this covenant.  The Abrahamic Covenant, and the New Covenant of Hebrews 8 tell us of salvation and assurance, as a result of faith, belief.  Abraham believed God, and it was counted unto him for righteousness (Romans 4: 3), and today, those who believe God shall be as Abraham was; there shall be reckoned to them the righteousness which is apart from works.

 

 

But here God has pointed to the past.  He is going to enter into covenant with a people - a covenant by which they would undertake to earn life by their own obedience, or to merit death by their disobedience.  If ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine; and ye shall be a kingdom of priests, and an holy nation(Exodus 19: 5-6).

 

 

Israel’s Then Present

 

 

These, said God to Moses, are the words which thou shalt speak unto the children of Israel.  I want to point out that Moses had his message from God, and that Moses gave his message as he received it, so that the people might be fully conscious of the fact that he was not speaking on his own responsibility, or speaking his own thoughts, but he was simply declaring what God had bidden him.  Now, therefore, if ye will obey My voice (words) indeed (Exodus 19: 5).  Here strict and unfailing obedience was required on the part of the people if they would realise the blessing that is promised in Exodus 19: 5-6 - to become a peculiar treasure to God, a kingdom of priests, an holy nation.

 

 

I want to remind you that right from Sinai to Calvary, Israel’s history proves that on their part, there was continual violation of that law.  All the way down it is a sad story of idolatry, sin, corruption and evil thinking. If only they had witnessed among the heathen nations, by whom they were surrounded, instead of falling into their ways, they might have borne a fruitful testimony on God’s behalf to their own blessing, and to the blessing of the nations around them.

 

 

To this day the Jew is still failing. Oh! the tears in the tone of the great apostle to the Gentiles, when he tells of the nation seeking to establish their own righteousness, and turning away in unbelief from God’s righteousness.  But it is so; it is so all over the world today.  The Jew is bent on justifying himself before God apart from the blood and righteousness of his own Messiah.  I thank God for all the testimony that is being borne among God’s ancient people today; for the work of those who are seeking to bring the gospel to them; to bring before them a clear and intelligent apprehension of the full meaning, intent, and purpose of God - That God was in Christ, reconciling the world unto Himself etc. (2 Corinthians 5: 19).

 

 

Israel’s Privileges

 

 

Then we remember that Israel, as a nation, had been a people of many privileges, to which Paul refers in Romans 9: 4-5.  Think of it!  When God brought them out of Egypt and through the wilderness, they had that token day after day, and night after night, of the Divine presence, which was to be seen in the pillar of cloud by day and the pillar of fire by night - God with His Own people, Israel: Israel following God’s light; owning no other god, serving no other god.  That was their unspeakable privilege, to have that daily reminder of the unfailing presence and power of Him Who was ever to accompany them on their wilderness journey.

 

 

Again, God had brought them out of Egypt, and had placed them under the protection of the blood of the Pascal Lamb.  He had said to them in that hour of great danger and awful terror, When I see the blood, I will pass over you.’  And lest the lesson should be forgotten, He told them that when their children in after days asked, What mean ye by this service?’ they were to tell them the story of the Passover, and of God dealing in grace and mercy with them when He put them under the protection of the blood.

 

 

Think of them coming down to the shore of the Red Sea, hemmed in on either side, Pharaoh’s host behind them, the sea stretched out before them.  The people were terror stricken, but to them came the gracious word of reassurance, inspiring hope and confidence, the word spoken through Moses, See the salvation of the LORD (Exodus 14: 13).

 

 

Oh! surely that was a type of [redeemed] men’s need today.  I can do nothing for my own salvation.  You can do nothing for your salvation.  Israel could do nothing for their salvation; then they had to leave it absolutely and entirely to Him Who alone was able to deliver.  And God brought them through.  So we find a song of triumph in Exodus 15.  It was one of Israel’s happiest days.  They had seen the salvation of God; seen the destruction of their enemies.

 

 

Then think of the Divine provision of manna in the wilderness, and water from the smitten rock - all privileges. Never people in all the world had known what it was to have One looking upon them with such loving tenderness, care and attention, as Israel did.  They were privileged indeed, but they rebelled, and yet, God has not cast them off!

 

 

Israel’s Promise

 

 

Moses, by Divine direction, has set the Law before the people.  And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him.  And all the people answered together, and said, All that the LORD bath spoken we will do.  And Moses returned the words of the people unto the LORD’ (Exodus 19: 7-8).  It was the undertaking of a national responsibility.

 

 

The wicked (individually, personally) shall be turned into hell [i.e.,sheol’ = ‘Hades], and all the nations that forget God’ (Psalm 9: 17).  There is today such a thing as national sin, even as there was under the law that God gave to Israel - the possibility of a [redeemed] nation sinning against Him.  Now, let us realise that the law was revealed to Israel before it was imposed upon them.  Their acceptance of the law was a voluntary acceptance.  All that the LORD hath spoken we will do.’  It was a voluntary acceptance of the conditions laid down.  God was putting before Israel a perfect standard of right and wrong, whether right and wrong be considered specially in relation to God or in relation to man.  There could be no deviation from that standard in any way whatever.

 

 

Now why did God do that?  In order that Israel (and I want in this respect to say it was a proof of God’s grace and mercy) might learn their utter inability to justify themselves before God by their own works.  God would have them proved.  The people had promised, All that the LORD hath spoken we will do.’

 

 

Now notice Exodus 19: 9. Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever.’  That was a startling announcement - that God, in Person, would come down to the people!  Lo, I come unto thee’ - ‘I come.’  The people had great respect for Moses.  Here was God going to reveal Himself in circumstances that would inspire awe, fear, concern.  The people could not but be conscious of the fact that God was holy, just and good, yet this great God, holy, just and good, was coming down to the people.  And this is what He requires - that the people may hear when I speak with thee, and believe thee for ever.’  God would have Israel hear and believe Moses, because Moses was God’s mouthpiece.

 

 

Has Moses ceased to be God’s mouthpiece?  Are they not despising Moses today, speaking in terms of contempt concerning him of whom Jesus said, He wrote of Me?  So it is today.  But God was going to stand behind Moses, and give the people to realise that Divine authority was behind the Lawgiver, and that he was acting at God’s bidding.  How frequently before this they had rejected Moses’ message, turned away from him, treating him at times with contempt.  But God was now going to justify Moses before the people.

 

 

Israel’s Preparation for Jehovah’s Presence

 

 

The coming of the Presence of God among them was not immediate.  It was delayed.  There was to be a preparation made for this most awe-inspiring event.  God says to Moses in Exodus 19: 10-11, Go unto the people, and sanctify them today and tomorrow ... and be ready against the third day.’  For the third day, the Lord came down in the sight of all the people on the Mount Sinai.

 

 

Oh! what a graphic picture the inspired writer gives us; what a company there is gathered when God came down upon the Mount.  It came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.  And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount (Exodus 19: 16-17).

 

 

Now see the significance of the words that immediately follow verse 17 - Moses brought forth the people, a deeply moved people, as they realised that they were coming into the Presence of their Creator, God.  I suppose that it is utterly impossible for us to grasp all that is signified; all that it meant to that vast multitude of people who again and again had been called into the presence of Moses, but never before called into the Presence of Jehovah.

 

 

They had known that Presence in the pillar of cloud by day and the pillar of fire by night, but that that Presence should come now so near that they had to look upon Sinai smoking, with all its thunder and lightning, was quite different.  It was significant of the Divine Presence and power of God.

 

 

I am not surprised to read, neither will you be, that the people stood at the nether part of the mount.  And as they came into close contact with God they became more and more conscious of their own sin, unworthiness, wickedness and need.  What a mercy it is that God shut them all up in unbelief that He may have mercy on some.  Here is the Law given, for what?  That they might know what sin is.

 

 

But here is a word of gracious encouragement and help.  And Moses said unto the people, Fear not (Exodus 20: 20).  That is just like God.  He comes again and again and again to His people with these two little blessed words, ‘Fear not.’  And here when every heart is moved and every knee is trembling, God, through Moses, utters these gracious words, Fear not.’  That needs to be pondered, to be considered.  God has come to prove them, to test them, and to see if reverence and godly fear may be found in their hearts.

 

 

The Law was given that Israel might know what sin is.  Paul says, ‘For by the law is the knowledge of sin (Romans 3: 20); I had not known sin, but by the law (Romans 7: 7).  And if you read all that is to be read in the epistles about the Law and about Grace, you will very soon see the purpose of God.  The Law was given to reprove man; in order to show him how utterly helpless he is; how incapable of keeping it.  That is the purpose for which it was given.

 

 

The Law was written by the finger of God on two tables of stone, but ere Moses had reached the people again, the Law had been broken, for the people were gathering around for the worship of the golden calf, and Moses in holy indignation dashed the two tables of stone to the ground - the token of a broken law.

 

 

The Ceremonial Law of Worship

 

 

God was already explaining, right at the very beginning of this new crisis in Israel’s history, that the way of approach to Him was through sacrifice and shedding of blood, and a large part of the book of Exodus, and the whole book of Leviticus, is occupied in setting forth those great truths.  The people sinned; they broke the Law; sin must be atoned for before it can be forgiven or pardoned.  God makes provision, and all that was done in connection with the Tabernacle and the Divinely appointed worship pointed forward to the Lamb of God, Who presently should come, that He might bear away the sin of the world, so that presently God’s servant might write in the epistle to the Hebrews that ‘He hath perfected for ever them that are sanctified’ (10: 14).

 

 

Turn for a moment to Exodus 24: 3-8.  Read, mark, learn and inwardly digest it, all the precious teaching that lies behind it.  And Moses came and told the people all the words of the LORD, and all the judgments; and all the people answered with one voice, and said, All the words which the LORD hath said will we do.  And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel ... And he took the book of the covenant, and read in the audience of the people, and they said, All that the LORD hath said will we do, and be obedient.’

 

 

A covenant sealed in blood!  Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.’

 

 

The Law Fulfilled in Christ

 

 

The Passover Feast is at hand, and our Lord is gathered with His disciples in the upper room where He instituted that ordinance which we call ‘the Lord’s Supper,’ and as His disciples drink of the cup, He says This is the New Testament, the New Covenant, in My Blood - a covenant sealed in Blood!  The great Lawgiver had stood on Sinai amid the thunders, lightnings and fire.

 

 

But it is not so with the Lord’s disciples.  They are gathered around His gracious Person, and He imparts to them the laws of the Kingdom; the Kingdom of which John the Baptist had been preaching; the Kingdom of which the Saviour Himself was speaking. He said, Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.  For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled (Matthew 5: 17-18).

 

 

Israel said, All these things will we do;’ but they failed.  Oh! the mercy of God that provided for the keeping of the law in the Person of One Who never failed, Who could say when He was on the eve of going to the cross, ‘I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do’ (John 17: 3). All that life of perfect righteousness and obedience which never failed was lived for me and for all who believe.  If’ ye be obedient.  That was the condition laid down for Israel.  The Lord Jesus was obedient unto and including death, even the death of the cross.

 

 

God had said to Israel, The soul that sinneth, it shall die.’  He also says, The wages of sin is death.’  The message of the gospel is, God commendeth His love toward us, in that, while we were yet sinners, Christ died for us (Romans 5: 8).  I like to remember what the prophet Isaiah says, The LORD is well pleased for His righteousness’ sake; He will magnify the law, and make it honourable (Isaiah 42: 21).

 

 

And Jesus was taking that attitude on the Mount when He taught His disciples that the Law, or what we know as the Ten Commandments, could not pass until all was fulfilled.  The only complete and perfect fulfilment of the whole of it was that rendered by the Lord Jesus, Who, as though He had been the transgressor, went to the cross.  That was a Substitutional obedience and a Substitutional death.

 

 

And now what?  We know that for us the law of commandments contained in ordinances is nailed to His cross, and so we can sing ‘My sin, oh! the bliss of this glorious thought; my sin, not in part, but the whole; is nailed to His cross, and I bear it no more. Praise the Lord. Praise the Lord, oh! my soul.’

 

 

*       *       *       *       *       *       *

 

 

25

 

The Near East and The Future Dictator

 

 

(Daniel 8)

 

 

By George H.  Fromow

 

 

(This message was given by Mr Fromow at a Sovereign Grace Advent Testimony Conference at Highgate Road Chapel, London,

in April 1949, when the subjects for the conference were all taken from the book of Daniel. The article is reproduced

as given so that it is necessary to remember that events as stated related to nearly 50 years ago).

 

 

The relation of this chapter to the book as a whole should be considered.

 

 

In the first section of the prophecy, chapters 1-7 (written in Chaldean), the Jews are seen as captives among the Gentile powers; but in the second section, chapters 8-12 (written in Hebrew), the Gentile powers are seen as acting in government among the Jews and in Jerusalem.

 

 

In the first section there is the vision of the metallic image of four parts (chapter 2), which is a general outline of Gentile world power and forms the basis of all prophecy concerning such power in relation to Israel. Henceforth all the prophecies of this book run parallel with chapter 2, but each one concentrates on some special detail.  Thus, an atlas may give an outline map, followed by other maps showing specific features.

 

 

Chapter 2 has given us man’s view of human government, specifically those governments which have dominated over Israel and Israel’s land.  Its climax is the stone smiting the toes - Christ coming forth in judgment to set up His universal empire.

 

 

Chapter 7 shows these powers as four wild beasts, revealing their inward character and giving the Divine view. ‘Man looketh on the outward appearance, but the LORD looketh on the heart’ (1 Samuel 16: 7).  What man sees as excellent God sees as at heart and in principle the law of the jungle.

 

 

Chapter 7 concentrates attention on the fourth beast and its little horn which comes out from among the ten horns on its head.

 

 

Chapter 8 narrows the scene to the eastern half of the prophetic earth.  The same powers are in view but it concentrates on the second and third of them, namely Medo-Persia and Greece, and especially the little horn. The little horn of chapter 7 is thus present again in this chapter, but seen in a different relation to the rest of the horns.

 

 

The Near East Must Revive

 

 

The vision teaches us that the Near or Middle East must have political revival before the end of the age, as the stage for its fulfilment.  The ram depicts Medo-Persia.  Its duality is presented in chapter 2 as the breast and arms, and in chapter 7 as the bear raising itself on one side.

 

 

The ram pushing in three directions indicates (verse 4) Persian conquests - west to Babylon, Assyria and Syria; north to Asia Minor; south to Egypt.

 

 

The He Goat indicates Greece, or the empire of Alexander the Great, which in chapter 2 is the middle part of brass, and in chapter 7 the leopard with four heads and four wings.  The first little horn on the head of the he goat is Alexander the Great, whose rapid conquests brought him to Babylon, where he died after a victory celebration, aged only 32.  Is it not a major wonder of prophetic fulfilment as we witness now the political and economic revival of this area, the matrix of the nations, the cradle of the peoples, the sphere of the actings of the chief powers of Bible lands, specially those that have dominated Israel?  Look briefly at their revival:

 

 

Greece.  Overrun and scourged by the Turkish invasion, sank in the Middle Ages to a mere Turkish province. The battle of Navarino (1827) gave the victory to Great Britain, France and Russia, and so began her liberation. The Balkan wars (1912-13) carried it forward to the Great war.  1914-18 saw the kingdom further established. Now the post-war activity of Great Britain and the U.S.A. is freeing her from northern invaders and from worse, malaria and economic ruin.

 

 

Turkey, until 1912 had been a vast empire, stretching from the Austrian border through the Balkans, Asia Minor, Palestine, Mesopotamia to Egypt and North Africa.  But Italy seized her African provinces in 1912, the Balkan wars dismembered her and the Great war destroyed her.  Under Kemal Pasha she was reconstructed as the Turkey we now know.  Compare a map of Turkey with Mr B W Newton’s forecast and it will be seen that she has shrunk almost to the area he predicted.

 

 

Egypt, once a part of the Turkish empire, then British ‘Protectorate’ under the Sultan, later obtained long-sought-for ‘independence,’ and at length sovereignty, and is now a rising power, one of the ‘United Nations.’

 

 

Iraq (ancient Babylonia and Assyria) was severed from Turkey as a result of the 1914-18 war and by the peace treaty was mandated to Britain.  In process of development she has since attained independence, first under King Feisal and then under his son.  We expect that in the ultimate Assyria, Syria, Lebanon and Transjordan will join her.

 

 

But ‘The End is Not Yet

 

 

As in all prophetic Scripture so in the visions of Daniel it is essential to observe the ‘time marks’ of these prophecies.  Chapter 8 has two time breaks or gaps.  They occur in the vision (verses 1-8 and 9-14) and in the interpretation (verses 15-22 and 23-26).  Notice:

 

 

Verse 17: The time of the end.’

 

Verse 19: The last end of the indignation.’  The time appointed.’

 

Verse 23: The latter time ... when the transgressors are come to the full.’

 

Verse 26: It (the vision) shall be for many days.’

 

 

The Last Dictator - The Little Horn

 

 

Then shall develop and appear the last dictator, the little horn.  He who shall arise is pictured fully in Revelation 13: 1-2 - depicted as a wild beast like unto a leopard (Grecian) with characteristics of a bear (Persian) and a lion (Babylonian). And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.  And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.’

 

 

As the little horn he will arise from a small power among the Roman ten, which is also one of the Grecian four, that is, from some state in the Grecian peninsular or the Balkans.  He waxed great in three directions: (1) South,’ that is, toward Egypt (see Daniel 11); (2) East,’ that is, toward Tyre, Nineveh, and Babylon; (3) Toward ‘the pleasant land,’ that is, Palestine [now ‘Israel].  Compare chapter 7, verses 8 and 24 - He shall subdue three kings.’

 

 

His greatness is largely self-made, but his dominion (see Revelation 13: 2 again) is given him by Satan.  Great would seem like a keyword of the book - it occurs 36 times.  There is the greatness of Gentile world power; the great goodness of God to Israel; and His great grace to the saints.

 

 

His characteristics of aggressive self-will are found in verses 10, 11, and 23-25.  He is ‘anti’ all that is sacred - anti the saints, anti the sovereignty of God, anti the sanctuary and sacrifice against the saints.  The saints are named six times in the chapter.  They are called ‘the host of heaven,’ ‘the host of stars,’ symbols of their future glory (compare chapter 12: 3).  Here is one of the many evidences that the Church of the New Covenant is foreseen in the Old Testament; indeed, the mentions of the Great Congregation, Assembly, or Church include her.

 

 

He is against the Prince of the host,’ her sovereign Lord.  He is against the sanctuary and sacrifice that is, the Temple.  Here is definite evidence of the Temple being rebuilt before the end (see verse 14).  The period 2,300 days is the oft-named period 2,520 less seven months.  So it would appear that the sacrifice will be revived 7 months after Antichrist breaks his covenant with Israel.  The end is the cleansing of the Temple.

 

 

He is against the System of Truth (verse 12).  What a system!  He will ‘cast down the Truth.’  Let us be ‘Fellow helpers to the Truth.’  All this opposition to Israel is allowed ‘by reason of transgression,’ for their chastisement.  He is of fierce countenance.’  Satan inspires and energises him, understanding dark sentences;’ the consummation and concentration of all that 1 Timothy 4: 3 and 2 Timothy 3: 1-5 speak of as ‘the doctrines of demons.’  Spiritism is here in its worst development, in the very energy of the devil.  Thus his power is not his own but comes from hell, as confirmed by 2 Thessalonians 2: 9 and Revelation 13: 12-15.

 

 

He practises and prospers, like the lawless one in Psalm 37: 35, he spreads himself like a green bay tree (see margin)!  His policy of craft,’ deceit, cunning, will deceive Israel and the nations, and by peace shall he destroy many.

 

 

And withal he shall put himself against the Prince of the host!  What of all the peace treaties of the United Nations if the outcome of them all is war with The Lamb (Revelation 17: 14)?

 

 

He shall be broken without hand.’  This expression echoes the action of the smiting stone cut out ‘without hands,’ who will pulverise his ten kingdoms, and the destruction of the Assyrian (one of Antichrist’s titles - Isaiah 11: 4), quoted of him as the man of sin, whom the Lord shall destroy with the breath of His mouth and with the Epiphany of His Parousia’ (2 Thessalonians 2: 8).  Thus too, the wild beast will be cast alive into the lake of fire.

 

 

Messiah the Prince

 

 

God makes even the Antichrist point to Christ, even as He makes the wrath of man to praise Him.  So the usurpation of power by the Gentiles by the little horn and by the devil himself, are made to point on to the triumph and universal empire of Christ.  In chapter 2, He is the Smiting Stone against the image of Gentile world power.  In chapter 7, He is the Son of Man, who is invested with universal dominion.

 

 

In chapter 8, He is the Prince of the host (verse 11), and the Prince of princes (verse 25).  In chapter 9, He is ‘Messiah the Prince,’ for Whom the ‘seventy weeks’ are cut off at the end of which He is absolute Sovereign.  For Him and His Kingdom, Daniel is told to wait and rest [presumably in ‘Hades,’ until the time of his resurrection from the dead, (Lk. 16: 23; Acts 2: 34; 7: 4-5; Rev. 6: 9-11, R.V.)], as in the end of his prophecy.

 

 

The Effect of This Vision on Daniel

 

 

The prophet was humbled by all these visions and revelations.  In chapter 2: 17, 18 he is thereby brought to prayer; in verses 19-23, he gave praise for the revelation; and in verse 30, he was made humble, disclaiming all self-wisdom, but acknowledging all as of Divine Sovereignty.  In chapter 7: 15, 16, he is grieved, troubled, and asked the truth of all this, and in verse 28: As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.’

 

 

Now, at the end of the vision and interpretation of chapter 8: ‘I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’  The effect upon him then was entirely gracious, humbling, and a means of leading him to such a prayer as that of chapter 9.

 

 

These effects of prophetic teaching may be seen in Isaiah, Jeremiah, the apostle John, indeed, by all to whom God gave it, and should be seen measurably in us today.

 

 

The Lord enable us that of prophecy, as of Bible history and doctrine, we may say: ‘I kept the matter in my heart.’

 

 

*       *       *       *       *       *       *

 

 

26

 

The Christ of The Bible

 

 

By George H.  Fromow

 

 

The Testimony

 

 

The Almighty God has attested Him, saying, This is My Beloved Son, in Whom I am well pleased, hear ye Him (Matthew 17: 5).  So too at His baptism, Lo a voice from heaven, saying, This is My beloved Son, in Whom I am well pleased (Matthew 3: 17).  Also in Peter’s confession, which Christ said was by revelation from the Father, ‘Thou art the Christ [Israel’s true Messiah], the Son of the Living God (Matthew 16: 16).  Scripture, History, Church experience and one’s own personal experience attest this.

 

 

His Claim

 

 

He claimed to be the Son of God, the Messiah of Israel, the Christ of the Scriptures, the sole Prophet Who alone can teach us the Truth, the only Priest Who has fully atoned for us and can lead us in worship and evermore intercede for us, and our King supreme Whose Crown Rights must be obeyed.

 

 

Fulfilled Prophecies

 

 

He fulfilled the Messianic types and prophecies of the Old Testament, by His birth of a virgin mother, by His holy nature, His perfect spotless character, His complete obedience and devotion to the Will and Law and Word of His Father and God.  Psalm 40: 7-10 has given a summary of His message in the Book, the Will, and the Law.  He is the preacher of Righteousness (verse 9), Faithfulness (verse 10), Salvation (verse 10), Grace or lovingkindness (verse 10) and Truth (verse 10).

 

 

His Obedience

 

 

By His life of obedience, He wrought out for us men and for our salvation, that perfect righteousness which God imputes to all who believe, and He gave Himself up to the death of the cross, being delivered for our offences and raised again because of our justification.  We need this dual salvation, for we owed to God a double debt - (1) we owed Him a perfect life and (2) we owed Him the penalty of the broken law.  Jesus, Thy Blood and Righteousness my beauty are, my glorious dress.’ By one offering He hath perfected for ever them that are sanctified (Hebrew 10: 14).

 

 

His Claim Justified

 

 

He fulfilled His claim in heart, mind, soul and strength, by words and works and ways, satisfactorily to God and as the sinner’s Surety and Substitute.  When from the cross He cried ‘It is finished,’ all the sins of all His believing people were for ever cancelled and we were thereby justified.

 

 

His Claim recognised

 

 

His claim to Deity was and is known and recognised by those who do not believe in Him.  The devil knew it when he said If Thou be the Son of God.’  The scribes, priests and Pharisees and rulers knew of His claim when they said, Thou blasphemest, because that Thou being a man makest Thyself God.’  Indeed, had He not been Messiah, the Son of God, He need not have died.  He had only to have denied that claim and they could have crucified Him on that ground as they did.

 

 

One With God

 

 

He was not only one with the Father, but was one with the Holy Spirit.  For He Whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him’ (John 3: 34).  This anointing was abundantly predicted in the Old Testament, especially in Isaiah and the Psalms.  It is in the New Testament record of His birth, baptism, temptation, teaching and preaching and miracles.  All were in the power of the Holy Spirit.  It is by the Holy Spirit that He offered Himself without spot to God (Hebrews 9: 14).  His resurrection was by the Spirit of Holiness, and He through the Holy Ghost had given commandments unto the apostles (Acts 1: 2).

 

 

And now that He is in heaven on the right hand of God, He has the seven spirits of God, which are before the Throne, i.e. the Holy Spirit in His sevenfold energy and operations.  The Son of God was anointed with the seven spirits of God, which are the seven eyes and the seven lamps of fire, the seven perfections of the Divine Ruler of Isaiah 11: 1-4.

 

 

Witnesses

 

 

All His judges, enemies and friends were His witnesses, from Pilate to the thief on the cross and His disciples, and none could find fault or blemish in Him.  All history bears the same witness - the history of the Israel people, of all nations, and of Christendom, and of the world at large fulfil His predictions.

 

 

The Christ

 

 

This is the Christ of the Bible, Whom we worship, Whose call of grace I have heard, bidding me, a poor undone, lost sinner, come to Him for forgiveness and pardon, and to find in Him far more than that, even Justification, Sanctification, full acceptance and perfection.  In Him, I am quickened, raised into the heavenlies and seated there in Him my representative.  From Him I receive His Holy Spirit.  In Him I have found new life, born from above.  My personal knowledge of Him and His Word, by faith in Him, attests all His claims.  In my own experience, in heart and mind and conscience, in answered prayers, in a God directed life and in His call to service with His promised presence and blessing in that service.

 

 

Faith

 

 

As my faith is grounded in Him, His Person and His Word, so my love goes out to Him, His people and the cause of Truth, and my hope is in the fulfilment of that Word, to me, to the church, to the Israel people, to the nations and the world at large, for time and in the eternal state.  I am looking for the blessed hope and the appearing of the glory of the great God and our Saviour Jesus Christ (see Titus 2: 13).  To Him that worketh is the reward reckoned, not of grace but of debt, but to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is accounted to him for righteousness.  To Him that hath redeemed us by His Blood be wisdom and riches and power and glory, for ever and ever.  Amen. ‘I’m a poor sinner and nothing at all; Jesus Christ is my All in All.’  And He is the Christ of the Bible.  Reader, what think ye of Christ?

 

(This article was taken from ‘Watching and Waiting,’ January, 1971).

 

 

*       *       *       *       *       *       *

 

 

27

 

Jeroboam - A Type of The Antichrist

 

 

By Paul Toms

 

 

(This is a summary of a message given at a Sovereign Grace Advent Testimony meeting held in London on Friday, 26th February, 2016.

The message was recorded and CDs and cassette tapes are available; or it may be downloaded from our website).

 

 

[Volume 29, No 2]

 

 

--------

 

 

Our theme for the year relates to various characters who foreshadow the Antichrist, that last great evil person who will appear on the earth and be a great adversary to God, and also to the people of God.  He will be against our Saviour and seek to cause much hurt to the cause of Christ; hence he is called the Antichrist.  As with the types of the Lord Jesus Christ which never fully set forth all the Saviour’s person and work, so it is with the foreshadowings of this Man of Sin; they only show in part what he will actually be.  No person throughout the whole of history has yet reached the wickedness of this one man.  There certainly have been some wicked men, as history records; and our newspapers and various media channels remind us that there are such men about today.  We have men who are so anti-God that they will commit all manner of evil and perverseness to evidence their hatred for the Divine Godhead.  However, this man, the man yet to be revealed in person, is as it were Satan’s final throw of the dice.  God, in His mercy and grace, has revealed to us the characteristics and behaviour of this man so that we may be ready.  We are exhorted to search the Scriptures, to be a praying people, watching and waiting to see the signs, and to be awake when these things come upon the earth.

 

 

We come to consider Jeroboam, and we see things recorded of his life that give us an insight into the character of the Antichrist.  There are parts of his life for which he could be commended, but there is nothing about the Man of Sin that God commends.

 

 

The Entrance of Jeroboam

 

 

The first reference to this man is in 1 Kings 11: 11.  His name is not mentioned in this verse but Solomon was given a very solemn word from the Lord.  God had given the kingdom to David; it had been rent from Saul because of his disobedience to the command of God, but Solomon, despite all the wisdom given to him, walked in foolish ways.  He went after other gods, which were no gods.  For this, God said that he would rend the kingdom from his house, and give it to his servant.  This servant was Jeroboam.  When we come to verse 26 we see the name of this man - Jeroboam the son of Nebat, an Ephrathite from Zereda.  He was an industrious man so that Solomon placed him over the two families of Joseph - Ephraim and Manasseh. Solomon looked upon the outward appearance of the man; he saw that he was industrious, but did not see what kind of person he actually was in the inner man, where his heart really was. We are told that Jeroboam lifted up his hand against the king.’  We do not know exactly how he did that, but it was something to do with Solomon’s building of Millo.  It seems, however, that Jeroboam had set his heart on higher things than just being the ruler over two tribes, for Ahijah later said, Thou shalt reign according to all that thy soul desireth (verse 37).  The pride of man never brings joy and fulfilment; it brings division and sorrow and pain.

 

 

The meeting between Ahijah the prophet and Jeroboam was to have a profound effect upon the nation of Israel for many years.  Ahijah had a message from God for Jeroboam that he would be king over ten tribes of Israel leaving only two tribes to Rehoboam and the house of David.  The message was really a message of judgment upon Solomon because he had sought after other gods.  There is a list of the gods after which he went a whoring, gods of the nations that were round about them, whom God had defeated on so many occasions.  We see the folly of Solomon, because when he heard of the judgment that God pronounced, instead of repenting like his father would have done, he sought to turn around God’s judgment by seeking to kill Jeroboam.  However, there is nothing that man can do to reverse the sovereign and eternal purpose of God.  What He has said will come to pass.  His word is sure.  If, as many believe, this event occurred in the 25th year of the reign of Solomon, he would have had 15 years to repent, yet it seems that at no time did he think of doing so. Jeroboam fled into Egypt and for those 15 or so years nothing is heard of him.

 

 

The Error of Jeroboam

 

 

At the death of Solomon, Jeroboam came back onto the scene, being called by the children of Israel to be their spokesman.  Some have thought that Jeroboam lifted his hand against the king when he saw the heavy handedness of Solomon getting the people to labour for him and to do his bidding to his enlargement.  Whatever, according to the word of the prophet Ahijah from the Lord, the kingdom of David was split in two. This was sad.  The nation had yearned for a king and God had given them Saul who reigned for 40 years and much trouble he brought upon the kingdom.  Then there was the 40 years of comparative stability as the kingdom grew under King David.  It was increased in the days of Solomon, who also reigned for 40 years. Where there had been so much promise all came to nothing - just the division of the nation.  So Jeroboam, after his showdown with Rehoboam, took the ten tribes as had been foretold and the northern kingdom of Israel was born and the southern kingdom of Judah came into formation.

 

 

Then we see the true heart of Jeroboam and how wicked he really was, instituting man-made religion.  So quickly Jeroboam became not only king of the northern kingdom, but ringleader in sin, sin that stretched down the generations after him.  This religion was specifically man-made; it had its origin in the human heart (chapter 12: 26).  The heart is the place that Jeremiah so rightly calls desperately wicked; how can anything good proceed from such a place?  Can a corrupt tree bring forth good fruit?’ was the question that the Saviour asked and the answer comes as a resounding, ‘No!’  When it comes to religions in this world there really are only two, the ‘I will’ of God and the ‘I think’ of man.  For God says that His thoughts are not our thoughts neither are His ways our ways.  His thoughts and ways are so much higher than anything we think or do.  This will epitomise the way of Antichrist.  God has clearly stated in His word the way of salvation, the way of life.  It is through the Lord Jesus Christ.  The Man of Sin will come and will say, ‘No, this is the way, walk ye in it’ - and it will be the wrong way, a way that leads to [rejection, death and] hell.  The Antichrist will come and set up a form of religion, joining all religions in a confederacy against true religion.  The peak, as it were, of the ‘I thought’ of man against the ‘I will’ of God.

 

 

We next see the purpose of this false religion; it was for his own selfish ends.  He was scared that the people would go to Jerusalem and eventually turn against him and away from his kingdom.  God had promised him this kingdom, so that would not happen; but he did not want the hearts of the people to be turned against him and back to the house of David.  He wanted all for himself.  It became a religion centred on self-honour and self-aggrandisement.  This is so often the cause of all godless religion.  The promotion of self takes God out of religion and self always will put itself there, such is the pride of the human heart.  This attribute found in man comes from the pit itself.  Does not Satan himself want to be the centre of all worship?  Was not this behind his tempting of Christ in the wilderness?  And is not Antichrist that one who will come from the devil, and receive his power from the devil, and want the whole world to fall down and worship him (Revelation 13: 15-18)?

 

 

We next see that it was a religion built on deceit.  We read in verse 28 that he made two calves and placed them in Bethel and in Dan and told the people that these calves had brought them out of Egypt.  How did men believe such folly and deceit?  Yet men will believe anything rather than trust in God.  Do we not see that in our day and generation?  The devil has never changed; he was a liar from the beginning.  He sought in the Garden of Eden to change and deny God’s Word, and he is still trying to do it in our time.  In the closing days of this age, when the Son of perdition appears, he will be deceitful about the Word of God in order to turn men’s hearts against God.  We are thankful that the Saviour promised in Matthew 24: 24 that though false Christs and prophets, of which Antichrist will be the pinnacle, arise and seek to spread deceit, the elect will be kept by His power and will not be deceived.  Jeroboam set up a religion that seemed to be for the good of the people, yet he led them astray.  Men will be drawn to the Antichrist in the hope that he has the answer to all the problems of this world.

 

 

We next see that this man-made religion was contrary to the Word of God.  God had said that in Jerusalem was the place where He should be worshipped (1 Kings 8: 29; Psalm 132: 13-14.  Yet Jeroboam set up worship in two different places, Bethel and Dan, and asserted that these two golden images were the gods that had delivered them in the past.  What folly!  The Israelites in the wilderness had sinned when Aaron had fashioned a golden calf while Moses was in the mountain.  That ended in disaster as God judged those that had fallen into idolatry.  One of the commands of God given to Moses on Mount Sinai was, Thou shalt not make unto thee any graven image.’  Psalm 106: 20 tells us of the sin of changing the glory of God into the similitude of an ox.  And Jeremiah takes up the same theme (2: 11).  The people had forsaken the glory of the nation, the true Almighty God in heaven, and substituted for Him a thing made with mortal hands.  This shows that the carnal mind will always walk by sight.  You remember the old story written by John Bunyan that depicts Mansoul, at which the wicked Diabolus made his assault upon ear-gate, but he entered in through eye-gate.  It is what a man sees that so often defiles him.  We only have to read Matthew 6: 22-23 to see in the sermon on the mount the premium the Saviour put upon keeping the eye free from seeing evil.  Do we not see the same attitude in the Antichrist?  He will set up a system of religion that is contrary to the will and command of God - the Abomination of Desolation in the Holy Place, that about which Daniel spoke (9: 27 and 12: 11), and that about which the Saviour warned in Matthew 24: 15.

 

 

We go on to see that this became a snare to the people, for we read in verse 30 that they did as they were bidden and worshipped the golden idol at Dan.  They paid heed to Jeroboam’s words rather than the Word of God.  It became a sin to them.  Instead of directing their thoughts to the worship of the true God he caused them to worship an idol.  It is true that anything which takes the place of God, however legitimate it may be, always is an idol, which becomes a snare.  We see this so much in evidence in our own day and generation; and it is true of the times yet to be, when the Antichrist comes to set up his own religion, much like Jeroboam did in his day.  We read in Revelation 13: 4 and 8 that many will turn and worship the beast.  We are thankful, however, that those written in the Lamb’s Book of Life will not be found in that great number who fall into the snare and trap of the Antichrist.  Elijah thought he was the only one in Israel who had not bowed the knee to Baal, yet God told him there were 7000 who had not done such a thing (1 Kings 19: 18).  God will, by His grace, mercy and strength, keep those who are His.

 

 

We then see that the natural development of this false religion was impure; the purity of the worship of God was rejected.  In Leviticus we read how the priesthood was set up.  It was to be a specific tribe, and there were special roles for the families within that tribe.  There was to be the cleansing of the High Priest, the priests and the priestly garments.  There were many God-given directives to ensure all was done according to His bidding and command.  Numbers 3: 6 and onwards gives God’s commands for the priesthood.  Yet Jeroboam made the lowest of the people to be priests.  Not only were they the lowest of the people there was a direct breaking of the law of God for they were not from the Levitical tribe.  They had no right to be in the priesthood.  The purity of the worship of God, however much that may have been diminished in Solomon’s days, was here made to be impure and unholy.  God is a God of pure eyes that cannot behold evil, wickedness or impurity; Habakkuk 1: 13 tells us this.  That one yet to be revealed is described in Thessalonians as the Son of perdition.’  That speaks of impurity, of all that is damnable and pernicious.  He is called the Antichrist for the reason that he is everything that Christ is not.  Christ is that pure light, and in Him is no darkness at all.  He said at the beginning of time, Let there be light,’ and John tells us He is the Light of men, the Light which shineth in darkness.  The Antichrist is of his father the devil who is darkness itself, and has no purity within him, but is full of evil.

 

 

Lastly, we see this religion was a sham, it was shameful.  It had the appearance of being right, but was far from right.  Jeroboam set up altars and a priesthood, and then he set up sacrifices and feast days like there were in Judah (verses 32-33).  This was not the true thing; it was a fabrication.  It was nothing like the God-given way of worship; it was truly a sham.  The Saviour said there will, in the last days, be many great signs and wonders (Matthew 24: 24).  The Antichrist will come with many great miracles.  It will seem to be very real, but it will all be a sham, a shameful pretence of the real thing.  Antichrist will be a shameful imitation designed to deceive the people of God, but he will fail, for the elect will be kept.  God keeps His own.  Paul said in 2 Thessalonians 2: 3 that he will put himself in the place of God; but it is all a shameful imitation.  So we see that Jeroboam’s false worship was a great error, and had some of the hallmarks of the rule of Antichrist.

 

 

The Ending of Jeroboam

 

 

In 1 Kings 14 we see the judgment of God upon Jeroboam.  Jeroboam had been given the northern kingdom by God because of the sin of Solomon and he had turned away from the true worship of Jehovah.  In this chapter we read that the son of Jeroboam fell sick, and this sickness was the thing that took him to his death.  Jeroboam sent his wife in disguise to the prophet Ahijah, the prophet that had told Jeroboam years before of God’s promise to him.  Despite Ahijah not being able to see he recognised the woman as God had revealed to him who would be coming to see him, so he said as she came to the door, ‘Come in thou wife of Jeroboam.’  He told her that her son would die, and that she would never see him alive again as he would die as she re-entered the city.  But more than this, he was the only good thing that came from the household of Jeroboam. God, by Ahijah, then foretold the death and future of Jeroboam.  It was soon after this that Jeroboam died.  He only reigned for 22 years and his son Nadab came to the throne to succeed him; and he was slain too.  He reigned for 2 years.  Only 24 years since the dividing of the kingdom and the throne was taken away from his house!  He started evil and he bred evil.

 

 

The Epitaph of Jeroboam

 

 

As we come to this the epitaph of Jeroboam, I think we all know what the Bible has to say about him.  There is a phrase that comes up a number of times in the succeeding chapters which is well known to us all.  It is, Jeroboam, the son of Nebat, who made Israel to sin.’  What an awful legacy to leave!  What an undesirable way to be remembered!  God did truly judge Jeroboam, and brought his rule to an end, because of the sin that he committed in causing Israel to sin.  His reign which had divided the kingdom came to an end, an end that was forecast and prophesied by the prophet Ahijah.

 

 

The Emblem of Anti-Christ

 

 

How does all this reveal to us something of the nature of the Antichrist and of his reign?  We have already looked at some of the points that give us an insight into the Antichrist, but there are other aspects.  It was the refusal of Rehoboam to heed to the wise counsel of the old men, but to rather take note and act on the counsel of the young men that brought Jeroboam to the throne.  Similarly, it will be the refusal of men to listen to the wise counsel of the Scriptures that will bring in the reign of Antichrist who will come in, as Daniel 11: 22-24 tells us, peaceably with flatteries.  Jeroboam, who had worked under Solomon and seen the way he dealt with his people, must have promised to the people a better life if they came under his rule and so it was that they accepted him as their king.  So too will it be with the Antichrist.

 

 

In 1 Kings 11: 39, there is an interesting phrase indicating that he was used of God to afflict the seed of David.’  Is this not the purpose of the devil right from the beginning of time?  Christ was of the seed of David, and the Antichrist is the pinnacle of this war of the devil against Christ, and he will afflict David’s royal Son and His people.

 

 

In Matthew 24: 15, the Saviour speaks of the abomination of desolation that was spoken of by Daniel the prophet; Daniel spoke of this (9: 27 and 12: 11).  The Lord was speaking of the Man of Sin setting up the false worship in the Holy Place.  This is copying what Jeroboam did.  Of all his acts this is the one defining thing about him, by which he is remembered throughout all history.  And this is how Jesus marked the recognising of those at the end of the age.  We spoke about this being a time of division and judgment, and the rule of Antichrist will be marked by division between true believers and all that is false and idolatrous.  This will end, (Revelation 20: 10) with the final judgment of the beast, his prophet and the devil.  Paul tells of this in 1 Thessalonians 2: 8-11. There will be none to help him, as Daniel said (11: 45).  Jeroboam’s end was much the same.  He was destroyed, as were his entire house, and there was none to save him as God had decreed the judgment upon him.

 

 

Just one final thing as we come to a close.  In 1 Kings 13: 2 we read the prophecy of the man of God from Judah against Jeroboam.  The fulfilment of this we read in 2 Kings 23: 15, when Josiah of the seed of David destroyed all the false worship and altars of Jeroboam.  There is a greater than Josiah of the seed of David who will come and destroy all the false worship, all the evil, all the influence of the Man of Sin, the Son of Perdition, the Antichrist.  For as we have already said there will be a day when Christ will return in power and in glory and destroy all that is associated with the devil and with Antichrist.

 

 

The Encouragement to Believers

 

 

And this should be an encouragement to believers.

 

 

In Daniel 11: 32 we read of two classes of people.  We read of those who do wickedly and are corrupted by the flatteries of the evil one.  We also read of those who really know their God, and they shall do exploits and shall be strong, strong in the Lord and in the power of His might.  All Israel went after Jeroboam.  They were deceived and taken in by him and times went from bad to worse, from the dividing of the nation to the judgment of the nation and captivity by the Assyrians.  Let us not be like those of old, but let us be those who do know our God.  He is revealed in the pages of Scripture.

 

 

He is the One Who will give strength and wisdom in time of need.  We read in Scripture that the time of the end will be like unto the days of Noah.  In the wickedness that surrounded him he was a preacher of righteous; his life and his words spoke of the God he served.  Therefore, he only of that generation found grace in the eyes of the Lord.  Let us be those who stand for God in this day, to spread abroad the wonderful truth of the gospel [of the kingdom] and be found faithful at the coming of the Lord, watching and waiting for Him, as He exhorts in Matthew 24: 42.

 

 

*       *       *       *       *       *       *

 

 

28

 

Abraham’s History in Genesis 12

 

 

By Benjamin Wills Newton

 

 

(This is a chapter taken from Mr Newton’s book, Narratives of the Old Testament’;

which has recently been reprinted and is available from ourselves).*

 

[* See also a similar book, reprinted by S.G.A.T. and entitled: “David King of Israel,”]

 

 

Scarcely had the waters of the flood departed from the recovered earth, when men, neither dismayed by judgment nor softened by mercy, began again to corrupt themselves.  Even Abraham’s family were found serving other gods.  Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods (Joshua 24: 2).  Universal corruption seemed again about to reign, when God, pursuing the secret counsel of His grace, interfered.

 

 

It was His purpose to separate or sever unto Himself a peculiar people.  I,’ saidGod, addressing Israel, I the LORD am holy, and have SEVERED you from other people, that ye should be Mine (Leviticus 20: 26).  At the call of Abraham, God began to carry into effect this purpose of separating or severing a people unto Himself: and on this principle He has ever since acted, and will continue to act until the necessity for such severation shall cease by all things in and around the redeemed being made perfect according to the perfectness of God.

 

 

Now the LORD had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a LAND that I WILL SHEW thee: and I WILL MAKE of thee a great nation, and I WILL BLESS thee, and make thy name great; and thou SHALT BE a blessing: and I WILL BLESS them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.’*  Such were the words of faithful promise with which the God of glory called Abraham.

 

[* See Acts 7: 4b, 5, R.V. and compare with (1) “God’s Promises to Abraham Have Never Yet Been Fulfilled” and “Stephens Accusation, Defence and Martyrdom,” by Robert Govett.]

 

 

He was separated not only from evil, but he was separated unto blessing - blessing sure and certain, because dependent not on himself, but on the love, and power, and faithfulness of God.  Was Abraham to be led into another land?  God said, I will show it unto thee.’  Was he to be made a great nation?  God said I will make of thee a great nation.’  Was he to be blessed, and to be made a blessing?  God said, I will bless thee, and thou SHALT BE a blessing.’  God undertook to be the accomplisher of all these things.  Abraham was the recipient - God the giver.

 

 

Promise, springing from grace and maintained by grace, was the distinctive characteristic of Abraham’s call.  He was to prove, and to be an example of the blessed truth that the gifts and calling of God are without repentance (unrepented of).’  The Olive-tree (to use the symbol of the apostle in Romans 11), the fatness of whose root is promise - unconditional promise in the power of grace, then first appeared; and although many of its branches have been sapless (for branches, however good the root, may through disease be sapless), and although many of those branches have been broken off, and many still remain to be broken off, yet the Olive-tree itself continues.

 

 

It stands, and will stand unto the end; nor has there ever been an age either during the past days of Israel, or the present days of Christendom, in which some of the twigs and lesser branches have not borne some fruit unto God.  The true Church of God may have been feeble, and few, and scattered; yet they have never ceased to exist as inheritors of Abrahamic promise.  They have ever been in God’s sight, and will be till the end, a chosen generation, a royal priesthood, a peculiar people on whom His covenant blessing for ever rests - of whom He has said, Blessed, yea and they shall be blessed.’

 

 

The words with which this chapter commences belong not, it will be observed, to the time to which the narrative of the chapter belongs; they refer to an antecedent period: The LORD had said unto Abraham.’  The God of Glory,’ said Stephen, ‘appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran (he was in Charran when the narrative of this chapter commences), and said unto him, Get thee out of thy country ... into the Land that I will shew thee.’ - Many years had passed since Abraham, in obedience to these words, had quitted his Chaldean home.  But he had not reached Canaan.  He had tarried on the way; and whilst Terah lived, that tarrying continued.  The land from which he had been called was left; so far God’s summons was obeyed; but the land of promise to which he was called, was not entered; nor was it entered whilst Terah lived.

 

 

Doubtless, when Abraham was (to use his own expression) caused to wander as a pilgrim from his country, and kindred, and father’s house, it was a special and peculiar mercy that Terah, his father, and Lot, his brother’s son, were made willing to be the companions of his way.  Yet natural mercies, when granted to those who are called into a foremost place in the conflicts of faith, require a proportionate increase of watchfulness, and wisdom, and grace, if they are really to become blessings in result.

 

 

One thing especially is to be remembered - that the claims of nature must always be subordinated to those of grace.  Age, station, relationship, may confer authority and influence in the natural sphere (and within that sphere their claims are to be carefully recognised), but they are not to intrude within the spiritual circle so as to control the order and arrangement there.  Affection, kindness, and respect were due to Terah from Abraham his son; but when God had been pleased to call, not Terah but Abraham, into the distinct and peculiar path which His grace assigned to that heir of promise,’ it was for Terah the father to own the precedence which grace had given to Abraham the son; it became Terah’s place to follow, and Abraham’s place to lead. But it seems to have been otherwise.  We do not read in Genesis that Abraham took Terah, (which would have been the order according to the arrangement of grace): but we read, Terah took Abram.’  In other words, the order of nature prevailed, and set aside the arrangements of God.

 

 

We cannot wonder, therefore, that whilst Terah lived, Canaan was never reached.  It was not until Terah died that Abraham assumed his proper place of headship and control.  Then Abram departed, as the LORD had spoken unto him, and Lot went with him.’  We read of no further difficulties delaying them.  They went forth to go into the Land of Canaan; and into the Land of Canaan they came.’

 

 

But though Abraham had reached the Land of his destined inheritance, he was nevertheless still a stranger and pilgrim therein.  The Canaanite was still there.  Dangers and difficulties surrounded him.  He was still a dweller in tents, having no abiding resting place: and his only security was close adherence to God as his guardian and guide.  His was to be a prolonged life of faith.  He had come forth when called, not knowing whither he went;’ and now that he had reached Canaan, he was as dependent as ever on the daily guidance of his God.  Nor was God unmindful of His servant.  God again appeared unto him, and said, ‘Unto thy seed will I give this land:’ so that Abraham might cast his eyes around and look northward, and eastward, and southward, and westward, and say, all that I behold is mine, even whilst as yet I have nothing.

 

 

How like to the place still held by the family of faith - his children.  Separated by the secret power of Truth in the midst of a world that knows them not, they are taught to say, All things are ours.’  He that overcometh shall inherit ALL things’ - things in heaven and things in earth - as made joint heirs with Christ.  A wider view is opened to our faith even than that vouchsafed to Abraham; for the time was not come to show unto Abraham then, all that he was destined to inherit.  Yet although taught to say, all things are ours,’ what have we at present?  Tribulation, scorn, rejection, reproach.  Just in proportion as our faith and faithfulness increases, we become more like to him who said, ‘we are made as the filth of the world, the offscouring of all things unto this day.’  Whilst the Canaanite yet abides and rules, the children of faith cannot reign.  They look for a city which hath foundations, whose builder and maker is God.’

 

 

Abraham then, although in Canaan, yet still needed God to be his daily sustainer and guide.  And this, at first. he seems fully to have recognised; for twice we read of his building an altar unto the Lord on Whose Name he called.  But when he journeyed the third time - moving on towards the south, that is, in the direction of Egypt, we read no more of his building an altar, or of his calling on the Name of the Lord.  He seems to have entered, unbidden, on a self-chosen path.

 

 

There is perhaps no moment in the life of a believer when he has more need to watch, than when he has been enabled to reach some point of desired and honoured attainment in the path of his pilgrimage.  It was a great thing for Abraham to have left the land of his fathers, and to have followed on obediently until at last he entered the Land into which it was the object of God to bring him.  His obedience was so far complete.  He had left what he had been commanded to leave, and had gone to the very place to which he had been commanded to go.  He felt, perhaps, that he had done great things.

 

 

Self-complacency not unfrequently attends successful obedience.  He may have expected too, now that he had reached Canaan, to enjoy present rest.  Could it be still needful that there should be the same anxious vigilance as during the days of his weary journeyings?  Was the end of those journeyings to come without bringing with it any result of present good?  Nature soon becomes impatient, disappointed, fretful a condition very adverse to the calm, quiet exercise of faith.  Patient endurance, and the sorrow of hope long deferred, were among the lessons to be taught to Abraham - and finally he learned them.  Now, however, he went journeying on, no longer waiting on the guidance of his heavenly Friend.  Abraham journeyed, going on still toward the south.’

 

 

And now a fresh and unexpected sorrow crossed his way.  There was a famine in the land.’  Was this then the issue of his painful wanderings?  Had he left the land of his forefathers and come into this distant land, in order that he might there encounter not only perils from men, but sorrows sent immediately from the hand of God?  This would have been a trial to Abraham’s faith even if he had continued to wait as aforetime on God; but Affliction, under any circumstances, has a tendency to depress the servant of God, but now that he had entered on a self-chosen path, and had ceased, as of old, to build an altar to the Lord and call on His Name, how could it be expected that he would stand?

 

 

Affliction, under any circumstances, has a tendency to depress the servant of God, but how much more when the conscience testifies that it comes as chastisement, and that the chastisement has been earned by carelessness or by disobedience.  In such a case, grace - full, perfect, sovereign grace, is the only refuge.  But when the heart is unduly depressed, or froward or fretful, it is very slow to turn to the resources of grace. Abraham did not.  Grace was still watching over him, and was able to bring to him present comfort and present succour.  But he did not turn to God’s grace.  He turned to his own devising.  If there was famine in the land, he would abandon the land and seek refuge in another land, even though that land was Egypt.  Abraham went down into Egypt to sojourn there.’

 

 

When the heart sets itself free from the restraints of God, it appears often to be given over to a daring and reckless impetuosity that seems to blind itself to the most obvious consequences, until confronted by their very presence.  So was it with Abraham.  He went boldly on towards Egypt until he reached its very confines; and when he stood there, with Canaan behind and Egypt before, he at last bethought himself of a danger that was a very obvious danger, and that had in truth occupied his thoughts long before.  Would Sarai be safe in Egypt?  If the Egyptians coveted Sarai would his life be safe?  They will kill me,’ said he, but they will save thee alive.’  How strange - how sorrowful a position for the once faithful and obedient Abraham!

 

 

With the famine behind, and this yet more terrible danger before, where could he turn for succour?  He had left his only true succour.  Would he humble himself and return to God?  He might have returned.  It was not too late for him to return and he would have found grace in all fullness, even that grace that upbraideth not for the past.  But his heart was not humbled.  He sought not to return, but resolved to brave the danger, not by casting himself on God, but by sacrificing Sarai, and by telling a lie.  His life had become very precious in his own sight - more precious than Canaan, or Sarai, or the favour of his God.  He was ready to barter all if he could only secure his life - and he succeeded.  He secured his life.  He obtained not only safety, but riches and honour.  Sarai was taken into Pharaoh’s house; and he entreated Abram well for her sake: and he [Pharaoh] had [given Abraham] sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.’

 

 

There was no danger of famine now.  Wealth and splendour surrounded him, and he had attained a rest.  But was his conscience at rest?  Was his heart happy?  How could it be?  He had not only lost Sarai - her whom he loved - her who had been the companion of his wanderings, but he had imperilled her - placed her on the very edge of a precipice of lasting and deadly sin, after having involved her and himself in the guilt of a virtual lie.  He had abandoned Canaan also - the Land of promise - the Land to which God had led him, and which had been shown to him as his inheritance.  He had lost too the present guidance of his God. He no longer looked to Him as before; no longer communed with Him; no longer knew Him as the companion and guardian of his way. All this he had lost, and he had earned for himself a burdened conscience - a heart which, until it repented, could never again know peace.  The outward scene around him might be bright; but how fearfully that outward brightness must have contrasted with the darkness that brooded within!

 

 

Yet Abraham turned not - repented not.  His conscience, deaf to the appeals both of the past and of the present, was ready to dare all consequences.  There was no hope, therefore, save in a direct interference of the power of God: and God did interfere, not indeed by touching Abraham’s heart, but by chastening and arousing Pharaoh, and causing Pharaoh to rebuke and drive Abraham back into the way from which he had departed.  Abraham himself, un-stricken and unpunished, with Sarai restored to him, again found himself in the Land which he had abandoned, and there retracing all his steps, again reached the place whence his sinful wanderings commenced, where last he had built an altar, and where he again built one, and again called on the Name of the Lord.  Such was the faithfulness - such the triumph of the GRACE of God.  How truly abounding where sin abounded!

 

 

But let it not be supposed that Abraham was thus restored without deep contrition and abasement of soul.  It is true indeed that we have, in his case, no recorded words of penitence like those of David: but we may be very sure that Abraham also learned to say, Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.  Make me to hear joy and gladness: that the bones which Thou hast broken may rejoice.’ God is not accustomed to restore His servants to their proper privileges and blessings without first causing their hearts to bow and to make manifest, the fruits of a repentance not to be repented of.

 

 

Abraham’s whole subsequent course, with one sad exception, abundantly proved that he had a heart tender and contrite, and well disciplined in the ways of the Lord.  May we ever read then this wondrous narrative of grace with thankfulness indeed, but with awe - awe at the baseness of our own hearts, thankfulness for the superabounding grace and faithfulness of God.  May we never turn His mercies into a curse by encouraging ourselves in carelessness or licentiousness - sinning that grace may abound.  The Scripture teaches us these lessons respecting grace, not that we might wed ourselves to sin, but that we might, with holy fear, cleave the more closely unto God.

 

 

We must remember also, that although strict parallelism is seldom, if ever, found between the narratives of Scripture and our own history (whether individual or collective), yet that partial resemblances and analogies may frequently be traced, affording much profitable instruction.  If, for example, they in whom ought to dwell a certain manhood and vigour of faith, capable of directing and sustaining others, should falter and fail, and betray those whom they ought to uphold in the separateness of Truth, into circumstances of worldliness and sin - is there no resemblance between this and the sin of Abraham in sacrificing Sarai and placing her in Pharaoh’s house?

 

 

Surely, if we look back over the history of the Church, we must admit that with the apostles died that vigour and simplicity of faith which kept, for a time, the Church, as the Bride of Christ, separate in the power of Truth.  But then other leaders arose who sought, and who gained the rest, and riches, and dignity of Egypt at the sacrifice of well-nigh everything that should have been counted precious.  The past and present condition of Christendom abundantly testifies to the results.  The proper place of separateness will never long be quitted by any, without the betrayal or giving up of something that ought to be dearer and more precious to us than life.  And if the world be allowed to grasp and to hold that which we have betrayed, and to keep the children of faith in their (it may be golden) fetters, what can ensue but ruin?  There may be an adulterous union between the Church and those who lead and direct the energies of the world.

 

 

*       *       *       *       *       *       *

 

 

29

 

The Devil’s Mission of Amusement

 

 

By Archibald G.  Brown

 

 

(This article was written approximately 100 years ago, and it was a necessary warning at that time, but it is also

very relevant to the present situation.  Mr Brown is probably known because of his association with

Mr Spurgeon.  Both these men, with James  Stephens and Frank H White, were amongst

the original seven who, in 1891, signed the statement against the downgrade).

 

[Volume 26, No. 7   July/August, 2003.]

 

 

-------

 

 

Different days demand their own special testimony.  The watchman who would be faithful to his Lord and the city of his God has need to carefully note the signs of the times and emphasise his witness accordingly. Concerning the testimony needed now, there can be little, if any, doubt.  An evil is in the professed camp of the Lord, so gross, so brazen in its impudence, that the most short-sighted of spiritual men can hardly fail to notice it.

 

 

During the past few years it has developed at an abnormal rate, ever for evil.  It has worked like leaven, until now the whole lump ferments.  Look which way you may, its presence makes itself manifest.  There is little, if anything, to choose between Church, Chapel, or Mission Hall.  However these may differ in some respects, they bear a striking likeness in the posters that figure upon and disfigure their notice boards.  Amusement for the people is the leading article advertised by each.  If my readers doubt my statement, or think my utterance too sweeping, let them take a tour of inspection and study ‘the announcements for the week’ at the doors of the sanctuaries of their neighbourhood; or let them read the religious advertisements in their local papers.  I have done this again and again, until the hideous fact has been proved up to the hilt, that ‘amusement’ is ousting ‘the preaching of the gospel’ [of the grace of God’ and ‘the kingdom.’ i.e.,the whole counsel of God’ (Acts 20: 24b, 25, R.V)] as the great attraction.  Concerts,’ ‘Entertainments,’ ‘Fancy Fairs,’ ‘Smoking Conferences,’ ‘Dramatic Performances,’ are the words honoured with biggest type and most startling colours.  The Concert [and various social events] is fast becoming as much a recognised part of church life as the Prayer Meeting, and is already, in most places, far better attended.

 

 

Providing recreation for the people’ will soon be looked upon as a necessary part of Christian work and as binding upon the Church of God, as though it were a Divine command, unless some strong voices be raised which will make themselves heard.  I do not presume to possess such a voice, but I do entertain the hope that I may awaken some louder echoes.  Anyway, the burden of the Lord is upon me in this matter, and I leave it with Him to give my testimony ringing tone, or to let it die away in silence.  I shall have delivered my soul in either case.  Yet the conviction fills my mind that in all parts of the country there are faithful men and women who see the danger and deplore it and will endorse my witness and my warning.

 

 

It is only during the past few years that ‘amusement’ has become a recognised weapon of our warfare and developed into a mission.  There has been a steady ‘down grade’ in this respect.  From ‘speaking out,’ as the Puritans did, the Church has gradually toned down her testimony; then winked at and excused the frivolities of the day.  Then she has tolerated them in her borders, and now she has adopted them and provided a home for them under the plea of ‘reaching the masses and getting the ear of the people.’  The devil has seldom done a cleverer thing than hinting to the Church of Christ that part of her mission is to provide entertainment for the people with a view to winning them into her ranks.  The human nature that lies in every heart has risen to the bait.  Here, now, is an opportunity of gratifying the flesh and yet retaining a comfortable conscience.  We can now please ourselves in order to do good to others.  The rough old cross can be exchanged for a ‘costume,’ and the exchange can be made with the benevolent purpose of elevating the people.

 

 

All this is terribly sad, and the more so because truly gracious souls are being led away by the specious pretext that it is a form of Christian work.  They forget that a seemingly beautiful angel may be the devil himself, for Satan himself is transformed into an angel of light (2 Corinthians 11: 14).

 

 

Not in Holy Scripture

 

 

My first contention is that providing amusement for the people is nowhere spoken of in Holy Scripture as one of the functions of the Church.  What her duties are will come under our notice later on.  At present it is the negative side of the question that we are dealing with.  Now, surely, if our Lord had intended His Church to be the caterer of entertainment, and so counteract the god of this world, He would hardly have left so important a branch of service unmentioned.  If it is Christian work, why did not Christ at least hint it?  Go ye into all the world, and preach the gospel to every creature,’ is clear enough.  So would it have been if He had added, ‘and provide amusement for those who do not relish the gospel.’  No such addendum, however, is to be found, nor even an equivalent for such, in any one of our Lord’s utterances.  This style of work did not seem to occur to His mind.  Then again, Christ, as an ascended Lord, gives to His Church specially qualified men for the carrying on of His work, but no mention of any gift for this branch of service occurs in the list.  ‘He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ’ (Ephesians 4: 11-12).  Where do the ‘public entertainers’ come in?  The Holy Ghost is silent concerning them, and His silence is eloquence.

 

 

If ‘providing recreation’ be a part of the Church’s work, surely we may look for some promise to encourage her in the toilsome task.  Where is it?  There is a promise for My Word:’ ‘it shall not return unto Me void (Isaiah 55: 11).  There is the heart-rejoicing declaration concerning the gospel: It is the power of God (Romans 1: 16).  There is the sweet assurance for the preacher of Christ that, whether he be successful or no - as the world judges success - he is a sweet savour unto God (2 Corinthians 2: 15).  There is the glorious benediction for those whose testimony, so far from amusing the world, rouses its wrath: Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake.  Rejoice, and be exceeding glad: for great is your reward in heaven; for so persecuted they the prophets which were before you (Matthew 5: 11-12).  Were the prophets persecuted because they amused the people, or because they refused to?  The gospel of amusement has no martyrology.  In vain does one look for a promise from God for providing recreation for a godless world.  That which has no authority from Christ, no provision made for it by the [Holy] Spirit, no promise attached to it by God, can only be a lying hypocrite when it lays claim to be ‘a branch of the work of the Lord.’

 

 

Antagonism to the Teaching of Christ

 

 

But again, providing amusement for the people is in direct antagonism to the teaching and life of Christ and all His apostles.  What is to be the attitude of the Church towards the world according to our Lord’s teaching?  Strict separation and uncompromising hostility.  While no hint ever passed His lips of winning the world by pleasing it, or accommodating methods to its taste, His demand for unworldliness was constant and emphatic. He sets forth in one short sentence what He would have His disciples to be: Ye are the salt of the earth (Matthew 5: 13).  Yes, the salt: not the sugar-candy nor a ‘lump of delight.’  Something the world will be more inclined to spit out than swallow with a smile.  Something more calculated to bring water to the eye than laughter to the lip.

 

 

Short and sharp is the utterance, Let the dead bury their dead; but go thou and preach the kingdom of God (Luke 9: 60).  If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you (John 15: 19).  In the world ye shall have tribulation; but be of good cheer; I have overcome the world(John 16: 23). I have given them Thy Word; and the world hath hated them, because they are not of the world, even as I am not of the world (John 17: 14). My kingdom is not of this world (John 18: 36).

 

 

These passages are hard to reconcile with the modem idea of the Church providing recreation for those who have no taste for more serious things - in other words, of conciliating the world.  If they teach anything at all, it is that fidelity to Christ will bring down the world’s wrath, and that Christ intended His disciples to share with Him the world’s scorn and rejection.  How did Jesus act?  What were the methods of the only perfectly faithful witness the Father has ever had?

 

 

As none will question that He is to be the worker’s model, let us gaze upon Him.  How significant the introductory account given by Mark, ‘Now, after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel’ (1: 14-15).  And again, in the same chapter, I find Him saying, in answer to the announcement of His disciples that all men were seeking for Him, Let us go into the next towns, that I may preach there also: for therefore came I forth(1:38).

 

 

Matthew tells us, And it came to pass when Jesus had made an end of commanding His twelve disciples, He departed thence to teach and preach in their cities (11: 1).  In answer to John’s question, Art Thou He that should come?’  He replies, ‘Go and show John those things which ye do hear and see; the blind receive their sight, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up, and the poor have the gospel preached to them’ (11: 5).  There is no item in the catalogue after this sort, ‘And the careless are amused, and the perishing are provided with innocent recreation.’

 

 

We are not left in doubt as to the matter of His preaching, for when many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door, He preached the Word unto them (Mark 2: 2).  There was no change of method adopted by the Lord during His course of ministry; no learning by experience of a better plan.  His first word of command to His evangelists was, ‘As ye go, preach’ (Matthew 10: 7).  His last, Preach the gospel to every creature (Mark 16:15).  Not an evangelist suggests that, at any time during His ministry, He turned aside from preaching to entertain, and so attract the people.  He was in awful earnestness, and His ministry was like Himself.  Had He been less uncompromising, and introduced more of the ‘bright and pleasant’ element into His mission, He would have been more popular.

 

 

Yet, when many of His disciples went back, because of the searching nature of His preaching, I do not find there was any attempt to increase a diminished congregation by resorting to something more pleasant to the flesh. I do not hear Him saying, ‘We must keep up the gatherings anyway, so run after those friends, Peter, and tell them we will have a different style of service to-morrow - something very short and attractive, with little, if any, preaching.  Today was a service for God, but tomorrow we will have a pleasant evening for the people. Tell them they will be sure to enjoy it, and have a happy hour.  Be quick, Peter; we must get the people somehow; if not by gospel, then by nonsense.’  No, this was not how He argued.  Gazing in sorrow on those who would not hear the Word, He simply turns to the twelve, and asks, ‘Will ye also go away?’ (John 6: 67).

 

 

Jesus pitied sinners, pleaded with them, sighed over them, warned them, and wept over them; but never sought to amuse them.  When the evening shadows of His consecrated life were deepening into the night of death, He reviewed His holy ministry, and found comfort and sweet solace in the thought, I have given them Thy Word (John 17: 14).

 

 

Antagonism to the Teaching of the Apostles

 

 

As with the Master, so with His apostles - their teaching is the echo of His.  In vain will the epistles be searched to discover any trace of a gospel of amusement.  The same call for separation from the world rings in every one. Be not conformed to this world; but be ye transformed,’ is the word of command in the Romans (12: 2).

 

 

‘Come out from among them, and be ye separate and touch no unclean thing,’ is the trumpet call in the Corinthians (2 - 6: 17).  In other words it is COME OUT - KEEP OUT - KEEP CLEAN OUT - for what communion hath light with darkness? and what concord bath Christ with Belial?’ (verses 14-15).

 

 

God forbid that I should glory, save in the cross of our Lord Jesus Christ, by (through) whom the world is crucified unto me, and I unto the world.’  Here is the true relationship between the Church and the world according to the Epistle to the Galatians (6: 14). Be not ye, therefore, partakers with them ... Have no fellowship with the unfruitful works of darkness, but rather reprove them,’ is the attitude enjoined in Ephesians (5: 7, 11). Sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world: holding forth the Word of life,’ is the word in Philippians (2: 15). Dead with Christ from the rudiments (elements) of the world,’ says the Epistle to the Colossians (2: 20). Abstain from all appearance (every form) of evil is the demand in Thessalonians (1 - 5: 22). If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master’s use,’ is the word to Timothy (2 - 2: 21).  Let us go forth therefore unto Him without the camp, bearing His reproach,’ is the heroic summons of the Hebrews (13: 13).

 

 

James, with holy severity, declares that The friendship of the world is enmity with God; whosoever therefore will be a friend of the world is the enemy of God (4: 4).  Peter writes: Not fashioning yourselves according to the former lusts in your ignorance; but as He which hath called you is holy, so be ye holy in all manner of conversation (living)’ (1 - 1: 14-15).  John writes a whole epistle, the gist of which is, Love not the world, neither the things that are in the world.  If any man love the world, the love of the Father is not in him.  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.  And the world passeth away, and the lust thereof, but he that doeth the will of God abideth for ever (1 - 2: 15-17).

 

 

Here are the teachings of the apostles concerning the relationship of the Church and the world.  And yet, in the face of them, what do we see and hear?  A friendly compromise between the two, and an insane effort to work in partnership for the good of the people.  God help us, and dispel the strong delusion.  How did the apostles carry on their mission work?  Was it in harmony with their teaching? Let the Acts of the Apostles give the answer.

 

 

Anything approaching the worldly fooling of today is conspicuous by its absence.  The early evangelists had boundless confidence in the power of the gospel, and employed no other weapon.  Pentecost followed plain preaching. When Peter and John had been locked up for the night for preaching the resurrection, the early Church had a prayer meeting directly they returned, and the petition offered for the two was, And now, Lord ... grant unto Thy servants, that with all boldness they may speak Thy Word (4: 29).  They had no thought of praying, ‘Grant unto Thy servants more policy, that by a wise and discriminating use of innocent recreation they may avoid the offence of the cross, and sweetly show this people how happy and merry a lot we are.’

 

 

The charge brought against the apostles by the members of the Council was, Ye have filled Jerusalem with your doctrine (5: 28).  Not much chance of this charge being brought against modern methods.  The description of their work is, ‘And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ’ (5: 42), Then, if they ceased not from this, they had no time for arranging for entertainments; they gave themselves continually to the ministry of the word (6: 4).  Scattered by persecution, the early disciples went every where preaching the word (8: 4).

 

 

When Philip went to Samaria, and was the means of bringing ‘great joy in that city’ (8: 8), the only recorded method is, He ‘preached Christ unto them’ (8: 5).  When the apostles went to visit the scene of his labours it is stated, ‘And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans’ (8: 25).  As they went back to Jerusalem directly they had finished their preaching, it is evident they did not think it their mission to stay and organise some ‘pleasant evenings’ for the people who did not believe.

 

 

The congregations in those days did not expect anything but the Word of the Lord, for Cornelius says to Peter, ‘We are all here present before God, to hear all things that are commanded thee of God’ (10: 33).  The message given was, Words whereby thou and all thy house shall be saved (11: 4).  Cause and effect are closely linked in the statement, Men of ... Cyrene ... spake unto the Grecians, preaching the Lord Jesus; and the hand of the Lord was with them: and a great number believed, and turned to the Lord (11: 20-21).  Here you have (1) their method -they preached; (2) their matter - the Lord Jesus; (3) their power - the hand of the Lord was with them; and (4) their success - many believed.  What more does the Church of God require today?

 

 

When Paul and Barnabas worked together, the record is, The Lord gave testimony unto the word of His grace (14: 3).  When Paul, in a vision, hears a man of Macedonia saying, Come over ... and help us,’ he assuredly gathers that the Lord had called him to preach the gospel unto them (16: 9-10).  Why so?  How did he know but that the help needed was the brightening of their lives by a little amusement, or the refining of their manners by a collection of paintings?  He never thought of such things.  Come and help us meant to him, Preach the Gospel.’  And Paul, as his manner was, went in unto them, and reasoned with them out of the Scriptures (17: 2), not about the Scriptures, mark, but out of them - opening and alleging, that Christ must needs have suffered and risen again from the dead (17: 3).  That was the manner of evangelistic work in those days, and it seems to have been wonderfully powerful; for the verdict of the people is, These that have turned the world upside down are come hither also (17: 6).  Just now the world is turning the Church upside down; that is the only difference.

 

 

When God told Paul that He had much people in Corinth, I read, And he continued there a year and six months, teaching the Word of God among them (18: 11).  Evidently then, he judged that the only way to bring them out was by the Word.  A year and a-half, and only one method adopted.  Wonderful!  We should have had a dozen in that time!  But then Paul never reckoned that providing something pleasant for the ungodly was part of his ministry; for, on his way to Jerusalem and martyrdom, he says, ‘Neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God [andpreaching the KINGDOM] (Acts 20: 24, [25]). This was all the ministry he knew.  The last description we have of the methods of this prince of evangelists is of a piece with all that has gone before, He expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening ... preaching the kingdom of God, and teaching those things which concern the Lord Jesus (28: 23, 31).  What a contrast to all the rot and nonsense now being perpetrated in the holy name of Christ!  The Lord clear the Church of all the rubbish that the devil has imposed upon her, and bring us back again to apostolic methods!

 

 

Fails to Effect Desired End

 

 

Lastly, the mission of amusement utterly fails to effect the desired end among the lost; but it works havoc among young converts.  Were it a success, it would be none the less wrong.  Success belongs to God; faithfulness to His instructions to me.  But it is not.  Test it even by this, and it is a contemptible failure: Let that be the method which is answered by fire, and the verdict will be, ‘The preaching of the Word, that is the power.’

 

 

Let us see the converts who have been first won by amusement.  Let the harlots and the drunkards to whom a dramatic entertainment has been God’s first link in the chain of their conversion stand forth.  Let the careless and the scoffers who have cause to thank God that the Church has relaxed her spirit of separation and met them half-way in their worldliness, speak and testify.  Let the husbands, wives, and children, who rejoice in a new and holy home through ‘Sunday Evening Lectures on Social Questions’ tell out their joy.  Let the weary, heavy-laden souls who have found peace through a concert, no longer keep silence.  Let the men and women who have found Christ through the reversal of apostolic methods declare the same, and show the greatness of Paul’s blunder when he said, I determined not to know anything among you, save Jesus Christ, and Him crucified (1 Corinthians 2: 2).  There is neither voice nor any to answer.  The failure is on a par with the folly, and as huge as the sin.  Out of thousands with whom I have personally conversed, the mission of amusement has claimed no convert.

 

 

Now let the appeal be made to those who, repudiating every other method, have staked everything on THE BOOK AND THE HOLY GHOST.  Let them be challenged to produce results.  There is no need.  Blazing sacrifices on every hand attest the answer by fire.  Ten thousand times ten thousand voices are ready to declare that the plain preaching of the Word was, first and last, the cause of their salvation.

 

 

But how about the other side of this matter - what are the baneful effects?  Are they also nil?  I will here solemnly, as before the Lord, give my personal testimony.  Though I have never seen a sinner saved, I have seen any number of backsliders manufactured by this new departure.  Over and over again have young Christians, and sometimes Christians who are not young, come to me in tears, and asked what they were to do, as they had lost all their peace and fallen into evil.  Over and over again has the confession been made, ‘I began to go wrong by attending worldly amusements that Christians patronised.’  It is not very long since that a young man, in an agony of soul, said to me, ‘I never thought of going to the theatre until my minister put it into my head by preaching that there was no harm in it.  I went, and it has led me from bad to worse and now I am a miserable backslider; and he is responsible for it.’

 

 

When young converts begin to ‘damp off,’ forsake the gatherings for prayer, and grow worldly, I almost always find that worldly Christianity is responsible for the first downward step.  The mission of amusement is the devil’s half-way house to the world.  It is because of what I have seen that I feel deeply, and would fain write strongly.  This thing is working rottenness in the Church of God, and blasting her service for the [coming of the] King.  In the guise of Christianity, it is accomplishing the devil’s own work.  Under the pretence of going out to reach the world, it is carrying our sons and daughters into the world.  With the plea of ‘Do not alienate the masses by your strictness,’ it is seducing the young disciples from the simplicity (and the purity) that is in (toward) Christ (2 Corinthians 11: 3).  Professing to win the world, it is turning the garden of the Lord into a public recreation ground.  To fill the temple with those who see no beauty in Christ, a grinning Dagon is put over the doorway.

 

 

It will be no wonder if the Holy Ghost, grieved and insulted, withdraws His presence; for what concord hath Christ with Belial? and what agreement hath the temple of the Living God with idols?’ (2 Corinthians 6: 15-16).

 

 

COME OUT!’ is the call for today.  Sanctify yourselves.  Put away the evil from among you.  Cast down the world’s altars and cut down her groves.  Spurn her offered assistance.  Decline her help, as your Master did the testimony of devils, for He suffered them not to speak, because they knew Him (Luke 4: 41).  Renounce all the policy of the [present evil] age.  Trample upon Saul’s armour.  Grasp the Book of God.  Trust the Spirit Who wrote its pages.  Fight with this weapon only and always.  Cease to amuse, and seek to arouse.  Shun the clap of a delighted audience, and listen for the sobs of a convicted one.  Give up trying to please men who have only the thickness of their ribs between their souls and hell; and warn, and plead, and intreat, as those who feel the waters of eternity [and the judgments of a righteous God] creeping upon them.

 

 

Let the Church again confront the world; testify against it; meet it only behind the cross; and, like her Lord, she shall overcome, and with Him share the [millennial ‘inheritance’ and] victory.

 

 

O SPIRIT OF THE LORD, BLESS THIS WITNESS.

 

 

*       *       *       *       *       *       *

 

 

30

 

The Arising of False Christs

and False Prophets

 

 

By Stephen A Toms

 

 

(This is a summary of a message given on 28th February, 2003 at one of the monthly meetings of the Sovereign Grace Advent Testimony.  Cassette recordings can be obtained from Mr Clarke - see back page for address).

 

 

The Lord Jesus Christ said, For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect (Mark 13: 22).  The Greek word used for ‘false’ in this passage is ‘pseudo.’  The definition given of this word in my dictionary is ‘Greek prefix signifying false, counterfeit, or spurious.’  So the Saviour was speaking of a time when there would be people with these characteristics.

 

 

It is worthy of note that there is great emphasis in this chapter on the Lord’s exhortation [to His disciples] to take heed.  These words occur in verse 5 - ‘Take heed lest any man deceive you;’ also in verse 9 - ‘Take heed to yourselves;’ verse 23 - ‘Take ye heed: behold, I have foretold you;’ and verse 33 - ‘Take ye heed, watch and pray.  And there is similar emphasis in the corresponding chapters in Matthew and Luke.  In an issue of Watching and Waiting in 1942, a contributor had set these three chapters - Matthew 24, Mark 13, and Luke 17 - side by side, and it is very interesting to read what the three evangelists have recorded by inspiration of the Holy Spirit.  Prophetic detail [which is now being rejected in most Christian gatherings] is not given to us that we might merely have increased knowledge.  It should have a practical effect upon our lives.  It is obvious that the Lord Jesus would not have used this expression ‘take heed’ repeatedly unless it was necessary for His people to be very careful.  Yet how careless the people of God often seem to be.

 

 

The Continuity of Deceit

 

 

It would be true to say that there have been false teachers throughout the centuries that are past.  And there are false teachers today.  The Bible makes this very clear.

 

 

In Deuteronomy 13, God, through Moses, gave very strong warnings to His people to look diligently for false prophets, and made it clear that such pseudo men should not be received even if they are close relatives.  Mr Hillis Fleming spoke helpfully some years ago at one of our meetings on this chapter (Deuteronomy 13) and his message was subsequently printed in Watching and Waiting, October 1990. Bound volumes of the magazine (1987-1991), which include this article, are still available.

 

 

In 1 Kings 22 we have the story of Jehoshaphat linking himself with Ahab.  This was an unholy and foolish alliance.  In this chapter, the ungodly Ahab had about 400 false prophets to give their message, but Jehoshaphat asked if there was a prophet of Jehovah.  It is not unusual for pseudo men to outnumber true witnesses.  These false prophets went to great lengths to impress their message upon the two kings.  One of them made horns of iron and alleged that with these, Ahab would push his enemies.  The other false prophets agreed with this utterance.  When God’s true prophet spoke, the man who had made the horns of iron smote him on the cheek.  False teachers can be very cruel.

 

 

When we think of false prophets, our minds probably go automatically to the experience of Jeremiah.  In chapter 14 of his prophecy he related the things which the pseudo men were saying, which was completely contrary to the truth.  But Jehovah told him, The prophets prophesy lies in My name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.’

 

 

The same prophet recorded in chapter 23 a similar situation.  The whole section is found in verses 28-39, and in this passage, Jehovah speaks of these pseudo men stealing His words from the people.  That is precisely what they do.

 

 

In the New Testament, we read of Jesus speaking to those whose fathers spoke well of false prophets (Luke 6: 26).  Thus the Saviour confirmed that throughout the Old Testament times these pseudo men existed.  You may think of many other incidents where such are mentioned - like the old prophet in Bethel who, in the Name of Jehovah, lied to a true servant of God (1 Kings 13).

 

 

But the false teachers continued after Old Testament days.  In Acts 13 we have the mention of Elymas, who is described as ‘a false prophet,’ withstanding Paul and Barnabas.

 

 

John instructs us in 1 John 4: 1 not to believe every spirit ‘because many false prophets are gone out into the world.’

 

 

Paul tells us in 2 Corinthians 11: 13-15 that there are false apostles, deceitful workers.’  They are like Satan who ‘is transformed into an angel of light.’  That is something we need to realise - that these pseudo men are usually so very nice and acceptable.  In fact, they could frequently be described as hyper charming.

 

 

In Galatians 2: 4, we are reminded that these false brethren are often brought in unawares, and that they come to bring us into bondage.  Is it any wonder that the Lord Jesus pressed His disciples to take heed?

 

 

Peter has a similar testimony to that of Paul, and John, and Jude.  He informs us that there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies (2 Peter 2: 1).

 

 

All these Scriptures remind us that it is no new thing to have such false teachers.  It was so in Old Testament times.  It was so in New Testament times.  And we know that it has continued since.  The system of Rome is evidence of this, as are many other false religions.

 

 

The Concentration of Deceit

 

 

However, our text (Mark 13: 22) does not refer to that which has happened in the past or what is happening today.  Although pseudo men have always existed, there will be a time when there will be a concentration of this deceitfulness.  The Lord was answering questions put to him by the disciples. Matthew, in chapter 24, sets out the three questions more specifically than Mark.  The last two questions were in relation to the sign of Christ’s coming and the end of the age (the word there is aion as distinct from kosmos).  So the Saviour warned His people of those things which will be predominant just before His coming again.  He said, ‘Take heed that no man deceive you.  For many shall come in My Name, saying, I am Christ; and shall deceive many ... And many false prophets shall rise, and shall deceive many ... For there shall arise false Christs, and false prophets, and shall shew great signs and wonders: insomuch that, if it were possible, they shall deceive the very elect’ (Matthew 24: 4-5, 11, 24).  These are very plain and solemn words and it is surely amazing that so few of God’s professing people seem to take any notice of them.

 

 

The identical verses in Mark 13 are, Take heed lest any man deceive you: for many shall come in My Name, saying, I am Christ: and shall deceive many ... For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.  But take ye heed: behold, I have foretold you all things (verses 5-6, 22-23).  Yet those who do seek to take heed are frequently dismissed by being mocked as ‘premillennials,’ and even ‘heretics’!  I would prefer to be despised as a premillennial than to be one who did not regard the solemn words of my dear Redeemer.

 

 

The apostle Paul endorsed the words of the Lord by writing in 1 Timothy 4: 1-2, The Spirit speaketh expressly (so the Holy Spirit emphasises the point made by the Lord Jesus), that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy.’

 

 

When the Bible tells us that these pseudo men will show great signs and wonders, it reminds us that this action will not be a mere display of conjuring tricks.  Signs and wonders will certainly be performed, and that will, of course, be by the power of the devil.

 

 

We have a picture of this in the way Jannes and Jambres were permitted to do wonders.  When Aaron cast down his rod before Pharaoh and it became a serpent, they did so with their rods, which became serpents. When Aaron stretched forth his rod and the waters became blood, the Egyptian magicians did the same.  When Aaron stretched out his hand causing frogs to come up out of the waters, Jannes and Jambres copied him.

 

 

We might ask why God should allow the devil and his false teachers to have such power.  It seems to me that the answer to this is given in 2 Thessalonians 2: 9-12.  The verses refer to the final antichrist, that Wicked who shall be revealed, but the principle is clearly stated.  We read of Satan working 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.  And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth.’  It is evident therefore, that God permits this in judgment because men deliberately refuse to believe His [prophetic] words as given plainly in Holy Scripture.

 

 

Let us note that the delusion will be strong.  If it were possible, the elect would be deceived.  Thank God, His true [and obedient (Acts 5: 32)] people cannot be deceived, but the Saviour’s words solemnly indicate the depth and extent of the deception.  How we [who are regenerate believers] need to take special heed, and ever pray that God will keep us, particularly if we survive till this period immediately before the end of the [present evil] age.  How foolish to listen to the false prophets rather than take heed to the warnings given by our Lord Jesus Christ in this Olivet prophecy.

 

 

It is interesting to read remarks in Zechariah concerning the end of this age, when the people of Israel shall recognise their Messiah and turn to Him in repentance.  Chapter 13 of this prophecy speaks of the false prophets and of the fact they will come to admit that they were not prophets at all.  Then in verse 6, such an one tells of the way in which he has received his punishment from his own companions.  This is a verse which, it seems to me, is often misquoted as referring to the Lord Jesus, but in its context, it obviously refers to the false prophet whose hands were wounded in the house of his friends.

 

 

The Consummation of Deceit

 

 

We have thought of the false prophets which will exist at the end of this age, immediately prior to the coming again of the Lord Jesus.  But they will all be succeeded by one whom the Scriptures refer to as ‘The False Prophet.’  It has often been said that what Goebbels was to Hitler, the false prophet will be to the antichrist during the last few years of this age.

 

 

We read specific things about this false prophet in the Book of the Revelation.  John says, I beheld another beast (the first beast is the antichrist) coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.  And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.  And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image of the beast, which had the wound by a sword, and did live.  And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.  And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name (13: 11-17).

 

 

The sixth angel poured out his vial upon the great river Euphrates: and the water thereof was dried up, that the way of the kings of the east might be prepared.  And I saw three unclean spirits like frogs come out of the mouth of the dragon (Satan), and out of the mouth of the beast (the antichrist), and out of the mouth of the false prophet.  For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty (16: 12-14).

 

 

The beast (the antichrist) was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image.  These both were cast alive into a lake of fire burning with brimstone (19: 20).

 

 

The devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever (20: 10).

 

 

Could any words be plainer?  Yet we have teachers and preachers today who are telling congregations that it is spiritual not to take these words of God at their face value.  The humble people of God, who do seek to believe the inspired Scriptures, are often maligned as ‘pre-millennialists’ or ‘futurists’!

 

 

The Conquering of Deceit

 

 

God’s holy Word tells us quite emphatically how we may overcome the pseudo teaching of men, and particularly in the last days of this age.  Isaiah 8: 20 says, To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’  God’s way, as revealed to us, is to search the Scriptures, like the Bereans did (Acts 17: 11).  However nice a man may appear to be; however clever he may seem, even if he is a great friend or a relative, his words must be examined in the light of God’s inspired and infallible Word.  Signs and wonders are no proof of being a true servant of God.  Carefully prepared messages are no proof that they come from heaven.  The only way we may know if a teaching is right is to compare it with the Scriptures of Truth.

 

 

The apostle Paul instructed Timothy to hold fast the form of sound words (2 Timothy 1: 13).

 

 

There is no real reason why anyone who takes literally the words of God should be deceived.  In so far as false Christs are concerned, we are definitely told in Matthew 24: 27 that the coming of the Son of man will be like the lightning shining from east to west.  It will be very evident when the Lord returns.  He will not have to say I am Christ.’

 

 

Earlier verses in the chapter warn us, If any man shall say unto you, Lo, here is Christ, or there; believe it not ... if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not.’  There are those who believe and teach a secret coming, but the Lord here emphasises that there will be nothing secret about His return.

 

 

Behold, He cometh with clouds; and every eye shall see Him (Revelation 1: 7)

 

 

In the Sermon on the Mount, Jesus said, Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves’ (Matthew 7: 15).

 

 

The Psalmist found the answer.  He said, Through Thy precepts I get understanding: therefore I hate every false way (Psalm 119: 104).

 

 

*       *       *       *       *       *       *

 

 

31

 

 

The Servant’s Path

 

In a Day of Rejection

 

 

By Howard Bechert

 

 

 

Servant of Christ, stand fast amid the scorn

Of men who little know or love the Lord.

Turn not aside from toil; cease not to warn,

Comfort and teach.  Trust Him for thy reward.

A few more moments’ sufferings, and then

Cometh sweet rest from all thy heart’s deep pain.

 

 

For grace pray much, for much thou needest grace.

If men thy work deride - what can they more?

Christ’s weary foot thy part on earth doth trace.

And if thorns wound thee, they pierced Him before;

Press on, look up, though clouds may gather round.

Thy place of service He makes hallowed ground.

 

 

Have friends forsaken thee, and cast thy name

Out as a worthless thing?  Take courage then.

Go, tell the Master: for they did the same

To Him, Who once in patience toiled for them.

Yet He was perfect in all service here.

Thou oft hast failed: this maketh Him more dear.

 

 

Self-vindication shun; if in the right,

What gainest thou by taking from God’s hand

Thy Cause?  If wrong, what dost thou invite

Satan himself thy friend in need to stand?

Leave all with God.  If right, He’ll prove thee so;

If not, He’ll pardon; therefore to Him go.

 

 

Be not men’s servant.  Think what costly price

Was paid that thou may’st His own bondsman be,

Whose service perfect freedom is.  Let this

Hold fast thy heart.  His claim is great to thee.

None should thy soul enthral, to whom ’is given

To serve on earth, with liberty of heaven.

 

 

All His are thine to serve.  Christ’s brethren here

Are needing aid; in them thou servest Him.

The least of all is still His member dear.

The weakest cost His life blood to redeem.

Yield to no ‘party’ what He rightly claims,

Who on His heart bears all his people’s names.

 

 

Be wise, be watchful.  Wily men surround

Thy path.  Be careful, for they seek with care

To trip thee up.  Se that no plea is found

In thee thy Master to reproach.  The snare

They set for thee will then themselves enclose,

And God His righteous judgment thus disclose.

 

 

Cleave to the poor.  Christ’s image in them is.

Count it great honour, if they love thee well;

Naught can repay thee after losing this.

Though with the wise and wealthy thou shouldst dwell,

Thy Master oftentimes would pass the door

To hold communion with His much-loved poor.

 

 

The time is short.’  Seek little here below.

Earth’s goods would cumber thee, and drag thee down.

Let daily food suffice; care not to know

Thought for tomorrow: it may never come;

Thou need’st not perish, for thy Lord is nigh,

And His own care will all thy need supply.

 

 

*       *       *       *       *       *       *

 

 

32

 

The Last Wars and the Wise.

 

 

(Daniel 11)

 

 

By James Payne

 

 

[Volume 24, No 2.   April/June 1992]

 

 

-------

 

 

The organisation known as the ‘United Nations’* might more accurately be described as the disunited nations, having regard to the large measure of disagreement on so many matters.  So when the final united nations organisation is in being some fissures and divisions will be found among them as predicted by Daniel.  In his prophecy concerning the Little Horn which comes up among the ten on the head of the fourth beast, that horn is said to cause three of the other horns to be ‘plucked up by the roots.’  The displacement and subsequent replacement of two of the kings referred to are dealt with in some detail in this chapter.  The third need not concern us just now.  The two spoken of here are clearly Syria and Egypt - the kings of the North and the South.

 

[* The United Nations,’ as we know it today, is anti-Semitic!  They consistently do all in their power, seeking to deprive Israel of their God-given right to the ‘Land’ promised to Abraham and his descendants through Isaac and Jacob: (Gen. 15: 7; 22: 16-18. cf. Acts 7: 5, R.V.).]

 

 

The parallel between the prophecy of this chapter and the vision of the eighth chapter is very apparent, but the vision of chapter 8 had been understood by Daniel only in part.  Gabriel is commissioned to cause Daniel to understand it, but at the close of the chapter Daniel says ‘I was astonished (troubled) at the vision but none understood it.’  It is clear, therefore, that Daniel’s understanding of the vision was not at that time complete.  But Daniel was intent on understanding, and so we are told in chapter 10 that years afterwards he set his heart to understand and for this purpose he fasted and prayed for three weeks, and Gabriel is sent again to give him understanding.  He says, O Daniel, ... understand the words that I speak unto thee.’  He is now to be made to understand in plain words and not merely by the portrayal of events in a vision.  Again the angel says, I am come to make thee understand what shall befall thy people in the latter days.’  This is the subject of the prophecy, and we should expect, therefore, to find the bulk of it is taken up with the events in the Land of Israel in the latter days.

 

 

Chapter 8 shows us that the little horn grows out of one of the four horns there described, and these are explained as the four kingdoms into which the Grecian Empire was divided upon the death of Alexander the Great.  And the interpreting angel states that it is in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences shall stand up.’  Thus we have a gap in the chronology of that chapter which takes us from the successors of Alexander on to the manifestation of the Man of Sin.  In the parallel of chapter 11, therefore, we should expect to find the gap occurring at approximately the same place in the order of events.  It seems to me, therefore, that the gap exists in that chapter between verses 4 and 5, and carries us from the successors of Alexander on to the last days and then shows us in somewhat greater detail the rise of the Man of Sin - the king of fierce countenance, here described as a Vile person.’

 

 

We will now proceed to consider briefly a few of the details set out in that passage.

 

 

The Kings of the South and North.

 

 

Egypt - the King of the South is represented as a great dominion,’ and attempts, but fails, to make an agreement with Syria - the King of the North.’  This alliance having failed, Egypt proceeds to conquer Syria and subdues it.  A little later Syria retaliates and sets forth, in succession, two great armies against the King of Egypt.  The first is overwhelmed but the second is victorious, and not only Egypt but Palestine also - the glorious land - is subdued by the King of Syria.  Mr Newton’s map correctly shows Palestine as under the dominion of Egypt when the ten kingdoms are first confederate, but it seems clear from this chapter that it will subsequently pass into the hands of the King of Syria, -

 

The Aggressive King of Syria

 

 

- now exalted in his victories, turns his face unto the isles (verse 18).  This probably means that he will seek to annex certain islands in the Mediterranean, but internal dissension and intrigue in his own land brings him to an inglorious end.  The king who succeeds him reigns only for a few days and is slain not in anger, nor in battle.’  Possibly, therefore, he may meet with some fatal accident.  His successor is the Vile person (verse 21) - the man of sin, but, probably as a result of the internal strife, he is excluded from the kingdom.  He, however, obtains a kingdom by flatteries and becomes strong with a small people.

 

 

Mr B W Newton has depicted Syria as embracing both Assyria and Babylonia.  This again is probably correct at the time of the formation of the ten-kingdom confederacy, but inasmuch as the little horn comes out of one of the four the internal conflicts of Syria will probably result in the formation of a Babylonian kingdom under the Antichrist.  He then annexes to his own kingdom the land of Assyria, overthrowing Nineveh, the Syrian capital, as predicted in Nahum, deposing the King of Syria (thus uprooting this horn) and establishing a fresh capital for the Syrian kingdom at Tyre.

 

 

He also casts down the Prince of the Covenant (verse 22).  This probably refers to the leader of the international parliament established at Babylon and spoken of in the Revelation as the scarlet whore - Mystery Babylon the Great.’  The ten kingdoms support the King of Babylon in her destruction, for they eat her flesh, and burn her with fire and then yield their kingdom unto the beast, until the words of God shall be fulfilled.’  With his supremacy established over the ten kingdoms, the King of Babylon then makes a covenant with Israel for seven years as seen from chapter 9.  But, as here declared, after the league made with him he shall work deceitfully.’  He poses as a public benefactor while at the same time he ‘forecasts devices’ against the people.  Chapter 8 shows that by peace he shall destroy many.’  He overthrows and replaces the King of Egypt.  This is the second horn plucked up by the roots.  He is next seen plotting with the new King of Egypt and with many others against the holy covenant - the covenant made with Israel (verse 28). It is here called a ‘holy’ covenant because made with God’s people.  Then follows the breaking of the covenant, the overthrowing of the daily sacrifice and the placing of the abomination of desolation.  This, we learn from the Revelation, is an image of the king himself, erected in the holy place of the temple.

 

 

At this juncture we have introduced in this chapter

 

The Wise or ‘Understanding Ones.’

 

 

These know their God (verse 32).  They are therefore possessors of eternal life.  They fear God, for the fear of the LORD is the beginning of wisdom.’  They have understanding of the times, for they are in a position to instruct many.’  In short, they are the [‘left’ (1 Thess. 4: 16, R.V.)]* followers of Christ in Jerusalem at this time and therefore the opposers of Antichrist.  Their instruction will doubtless be in accord with the instructions of our Lord, Who said: When ye therefore shall see the abomination of desolation ... stand in the holy place, (whoso readeth, let him understand;) then let them which are in Judea flee into the mountains ... for then shall be great tribulation, such as was not since the beginning of the world to this time.’  This chapter tells us that the people shall fall by the sword, and by flame, by captivity, and by spoil, many days (verse 33).  The horrors of Belsen and Buchenwald [which happened during the Second World War] will pale before the tribulation of those days.  Some also of the understanding ones shall fall to try them, and to purge, and to make white (verse 35).  Yet those that escape of the Lord’s [regenerate] people will follow the instruction given, for we are told in Revelation 12 that the woman who gave birth to the man child - that is God’s true Israel - fled into the wilderness to a place prepared for her, and, when the dragon cast a flood out of his mouth after the woman, the earth helped the woman and opened her mouth and swallowed up the flood.’  So here in Daniel it is said that when they shall fall, they shall be holpen with a little help (verse 34).

 

[* NOTE: Some will be ‘left’ to endure Antichrist’s persecutions ‘which will come to pass’; while others will ‘prevail to escape all these things that shall come to pass and to stand before the Son of man’.  Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is come upon the whole world, to try them that dwell upon the earth,” (Rev. 3: 10, R.V.)  Some escape, and others are ‘left’ behind to endure.  Therefore, the first removal of living, watchful saints is selective; and the event will happen before the Antichrist’s persecutions commence.]

 

 

The Antichrist places the Abomination in the Holy Place

 

 

From this point onward we read nothing more in this chapter concerning the understanding ones.  With the placing of the abomination of desolation they have either fled, or perished for their faith’s sake.  In the remainder of the chapter the man of sin, the King of Babylon, is presented to us as reigning supreme and unhindered.  He magnifies himself above all gods.  He is spoken of in 2 Thessalonians 2 as one 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, shewing himself that he is God.’

 

 

Toward the close of his reign, however, he again receives opposition from both Syria and Egypt within his own dominion and at the same time has to meet the aggression from the east.  The kings of the east (Revelation 16: 12) come against him, and Jeremiah has described (51: 31), how messengers will bring him the tidings that his own city Babylon is taken at one end (verse 44).  Then it is that he will make a supreme bid to restore universal power.  He shall go forth in fury to destroy, and utterly to take away many.’  He shall shake his hand against (over) Jerusalem (Isaiah 10: 32) and threaten its utter destruction.  He shall plant the tabernacles of his palace between the seas in the glorious holy mountain.’  Zechariah describes how the houses shall be rifled, and the women ravished; and half of the city shall go forth into captivity.  But then shall Jehovah go forth and fight against the nations which are gathered against Jerusalem as in the day of battle.  As birds flying, so will the LORD of hosts defend Jerusalem; defending also (passing over) He will deliver (preserve) it (Isaiah 31: 5).  The Lord Jesus, revealed from heaven ... in flaming fire,’ shall come upon the man of sin, whom He will ‘consume with the spirit of His mouth and shall destroy with the brightness of His coming (presence)’ (2 Thessalonians 1 and 2).  So this beast will be taken, and with him his false prophet, and both shall be cast alive into the lake that burneth with fire and brimstone (Revelation 19: 20).  So Daniel is told that ‘he shall come to his end and none shall help him.’

 

(This message was given at an S.G.A.T Conference in April, 1949.)

 

 

*       *       *       *       *       *       *

 

 

33

 

The World Before Christ’s Return

 

 

By Howard Davies (Australia).

 

(This sermon was preached in Melbourne on 10th November, 1991)

 

 

We look at 2 Thessalonians 2: 1-7, but before we consider this passage, I want you to think about the sort of description you would give to this world in which we live today.

 

 

Certainly, one reaction would be to say that we live in a very wonderful and exciting world, for there are many things about this age which are undoubtedly marvellous.  It is an age when the world is open to us through travel and instant communication.  It is a world of incredible technology that both fascinates us and makes life easier for us in so many ways.

 

 

However, there is another side to this world in which we live.  I think all of us would readily admit that there are aspects about our world which cause us great sorrow, great uncertainty and even great fear.  We contemplate the present state of the world - the tragedies, the terrible violence, the inhumanity that confronts us every day in our newspapers.  We see the nations in turmoil and we often sense that things are running out of control in so many areas.  So we are forced to a mixture of views about this world.  On the one hand we see how wonderful is God’s world and we recognize the benefits of technology and science.  Yet our view is marred by the sorrow we feel for the terrible moral state of the world, and for the general godlessness and spiritual confusion that exists everywhere.

 

 

But I want us to assess the state and direction of the world today solely from a Christian viewpoint.  Of course, the true Christian view is based on the knowledge that we are pilgrims and strangers passing through this world and that our citizenship is primarily in heaven.  We must always look at this present world in that way. So, how is the Christian to assess the present state and direction of our world?  That is the question I want us to carefully consider.

 

 

This letter was written by the Apostle Paul to the Christians in Thessalonica, a small town in Macedonia.  Paul had previously been there and had stayed a short time during his second missionary journey.  His purpose in writing this letter was to correct some false ideas which had circulated amongst the congregation.  For it seems these Christians in Thessalonica had received a letter purporting to come from Paul, but which was not from him at all.

 

 

These Christians were also suffering persecution - So that we ourselves (says Paul) glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure (1: 4).  It is obvious that they were hard-pressed.  Then in addition to this, they had become alarmed and confused by the suggestion that Christ had already returned.  So in chapter 2 we see how Paul dealt with this concern that they had.

 

 

We read Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by 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 Christ is at hand  (2: 1-2).  Here is the focus of this particular letter.  It is to assure them that the return of Christ had not yet come.  What is particularly important is that this answer given to them by Paul is also of great help to us today in understanding what must yet occur before Christ returns as He has promised.

 

 

However, before we look at this passage, I believe it is important for us to reflect on the general state and direction of the world today.  Let me remind you of some of the things that have happened over the last year or two.  By any reckoning, we have seen some quite incredible world changes in recent days.

 

 

First, we learned with some surprise and horror, of the turmoil in China.  Perhaps we have almost forgotten about the tragic events associated with the short-lived cries for democracy, so brutally crushed in Tiannamen Square!  Then the breaking down of the Berlin wall, with Communism in retreat, and almost in full flight!  We would have thought such a thing almost impossible, but the wall has gone; the unification of Germany has come.  We have seen what has happened in the U. S. S. R., so that the whole map of Europe - certainly those countries around Russia - is now in the process of being completely redrawn.  These are some of the remarkable changes that we have witnessed in the last year or so.

 

 

Then I remind you that early this year, we saw with great concern, the progress of the war in the Middle East. Saddam Hussein had invaded Kuwait, and then America headed up world forces against him.  Mr George Bush, President of the United States of America, said, ‘We are now seeing the setting up of a new world order.’ He said that not once, but several times.  Then Mr Gorbachev also took up the same theme, and stated, ‘Tolerance is the alpha and omega of the new world order.’

 

 

While we may quite rightly wish to rejoice over nations co-operating with one another in peaceful ways, the very introduction of this terminology ‘new world order’ from the super-powers surely ought to alert Christians to sit up and take notice.  We may begin to wonder whether this is a further step leading to the joining together of all nations under one government.

 

 

Then I remind you of a second thing that has been making a significant impact upon the world over the last few decades.  This is something more subtle, yet something that is affecting the hearts and minds of men and women far more than we may realize.  That is the rise, not of a ‘new world order,’ but rather the emergence of what is called ‘The New Age Movement.’

 

 

This New Age Movement may seem undramatic and even low-key, yet it is a real war of ideas for the minds of men, women and young people.  It is a war that many are not even aware is being waged.

 

 

New Age teaching is really a form of monism - that ‘all is One - all is God.’  It teaches that we are all part of God and that we simply need to allow our minds to discover this and to be open to it.  Sometimes it appears in subtle ways - through concern for the environment, with groups like the Green Peace Movement being greatly affected by this New Age teaching.  It has gained ground through modern man’s fascination by UFOs (Unidentified Flying Objects).  From this came a whole spate of films, such as the Star Wars series, ET (Extra Terrestrial), and many others on this theme.  Through this fascination with the unseen world of mystery, the New Age Movement has been steadily claiming the minds of many in the world today, even though the average person has little idea that his thinking is being affected by these things.

 

 

It is really a mixture of ancient eastern religions, for the New Age Movement teaches reincarnation - saying that each one of us has lived many lives before, and that we are even now continuing through this same process.  And of course, they say that we must discover the true spiritual nature, which is, that we are God.  To them, it does not matter whether you seek this through the occult, through contact with spirits or through contact with what they call ‘spirit guides’ or ‘channellers’ or through astrology, or even through drugs.

 

 

Some familiar names of people who have promoted New Age teaching over recent decades include Margaret Mead, the late anthropologist; Alvin Toffler, who writes about the future trends in the world; Jonas Salk, the biologist who invented the salk vaccine; and Elizabeth Kubler-Ross, known through her writings on ‘Death and Dying’. Currently, a well-known New-Ager is the actress, Shirley MacLaine.  Indeed, the powerful influence of Hollywood through the spiritual gullibility of many in the film and entertainment industry has given rise to various films that are suggesting cosmic forces really control the universe.

 

 

Included in the New Age teaching is the strange belief that crystals are very powerful.  We see this in a film like Superman.  When Superman loses his strength, he goes to the north pole to be renewed through crystals. Then a film such as ‘The Dark Crystal’ (which may seem innocuous enough) is typical of some of the insidious teachings which stem from people who are disciples in the New Age Movement.

 

 

However, the New Age Movement is not ‘new’ at all.  In Acts 8 we read of a sorcerer called Simon, who was described as ‘The Great Power.’  And Simon had an accomplice called Helene who was described as ‘the incarnation of thought and the divine mind.’  It is almost exactly the same sort of thing that the New Age Movement is claiming today, and it is really the old Gnosticism revived.

 

 

The tragedy is that these ideas are infiltrating people’s minds through films, through books (such as ‘Jonathan Livingstone Seagull,’ which has sold over 25 million copies.  It is written by a man who claims to have received it through a channeller - dictated from a spirit source).  Then there are children’s TV. programmes (such as the Ninja Turtles), which also have these New Age messages within them.  So there are these various ways in which our minds are being re-educated to accept certain things.  We may not realize this.  We may feel somewhat wary about talk of a ‘new world order’ and wonder what it may be leading to.  But let us not overlook the far-reaching and dangerous teachings of the New Age Movement which are creeping into men’s minds in these subtle ways.

 

 

Then there is a third thing in considering the current world picture.  That is, an increasing trend within the Christian church towards complete tolerance in matters of doctrine and belief.  There are some who strongly believe that the Church ought to be one, that we should have Church unity.  Some are saying, ‘We must get rid of this sin of schism - of division in the Church.  All the churches should be one.  We must all love one another and be tolerant of what others may believe.’  This is the great cry, regardless of truth and regardless of the doctrines believed in different groups of the church.  All is being swept aside in this move towards church unity.

 

 

But it goes even further than that.  There is a move towards combining all world religions.  A Hindu scholar currently teaching in a Lutheran college in America stated that ‘the biggest barrier towards creating understanding among the great religions is this Christian claim that there is only one way to be saved.’  He is not alone in this dislike, for this same objection is also being made by some professing Christians who say that we must get rid of this whole idea that salvation is by Jesus Christ alone.  They do not want to accept the words of Jesus.  He said ‘No man cometh unto the Father but by Me.’  Yet they want to change this and say there are really many ways men can come to God and not just by the One Mediator, the man Christ Jesus, as the Bible so clearly states.

 

 

So there is this growing apathy and ignorance in Christendom towards the truth.  Men are willingly ignorant of the Scriptures and want to reject the doctrine taught in them.  There is this trend that calls on us to always be tolerant towards these things and not to hold to the truth that salvation is by Jesus Christ alone.  So-called love and tolerance have become more important than truth.  The result of this is the terrible confusion we see in the world and in the Church.  Men turn from God and dismiss the Word of God, not knowing what they are to believe.  And with the foundations destroyed there is this ever-increasing lawlessness, immorality and violence, so that the world is living in great fear.  It is all the outcome of men turning away from the truth of God.

 

 

Here are some of the factors which are contributing to the present world condition and which point to the direction being taken by the world in this late twentieth century.  As we summarize these things and reflect on them, surely this is saying to us as Christians that we must be sober-minded; we must be alert and recognize this process which is steadily going on in the world.  What is the general diet of T.V. programmes with which people are constantly being fed?  I have reached the stage where I am refusing to turn it on.  The rare occasions I do see the TV. these days, I seem inevitably to be confronted by pornography or violence, whatever channel is on.  And we are undoubtedly being ‘softened up’ for something far bigger.  I believe we are living in the closing stages of what is really a great ‘softening up’ process.  We are being ‘conditioned’ and prepared to accept the great lie which is described here (2: 11).  What is this great event for which the whole world is being prepared?  It is the coming of Satan himself - in a visible form, powerful and with great deception.  And he is described as the man of lawlessness (verse 3) who will be revealed to the world.

 

 

Those Christians living nearly 2000 years ago had this fear that Christ had already come.  And if you wonder when Christ is going to come (and surely every Christian should look for His promised return), these verses in 2 Thessalonians clearly teach us that something tremendously significant and obvious must precede Christ’s return.  This is the point to note here.

 

 

Paul says Let no man deceive you by any means: for that day (the return of Christ) 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, shewing himself that he is God (2: 3, 4).  Note that Satan will be visible.  He will come as the Lord Jesus came - in human form.  Satan will come as a man, and he will be seen by the world.  But even as Jesus came into the world and was largely unrecognized, so Satan will come, and the world will be deceived by his flatteries and lies and will not recognize him for who he really is - the man of lawlessness.  Scripture tells us that the only persons not to be deceived by him will be God’s elect (Matthew 24: 24).  But he will come.  He will exalt himself.  He will set himself up in the temple proclaiming that he is God.

 

 

This temple is yet to be built.  At the present time the Dome of the Rock is [believed by many to be] on the site in Jerusalem where the temple is to be built.  We do not know how that is going to be removed.  But the time will come when the Dome of the Rock will go, and in its place* will be built a Jewish temple.  Then Satan will come in visible form and set himself up finally in that place as God to be worshipped.

 

[* New scriptural evidence has been uncovered, which proves that this area is not the cite where Herod’s temple was built.]

 

 

But then look at verse 5.  There is a mystery about this.  For Paul says Remember ye not, that, when I was yet with you, I told you these things?  And now ye know what witholdeth 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(2: 5-7).

 

 

So here is something mysterious.  Here is Satan being restrained.  Something or someone is holding him back. What can this mean?  There is a clue in verse 3 - Let no man deceive you by any means: for that day shall not come, except there come a falling away.’  The word in the Greek is ‘apostasy.’  We recently had a Bishop from America, Bishop John Spong, come to this country to promote his false teaching about the Scriptures, even saying that homosexual behaviour is quite normal and is acceptable in the church and among ministers of the Gospel.  This is apostasy in a blatant form.  Yet there is apostasy in the church in a more general and widespread way, brought about by the gradual erosion of belief in the truth of God’s Word.  It was the Lord Jesus who spoke of this when He said When the Son of Man cometh, shall He find [the] faith on the earth?’ (Luke 18: 8).

 

 

While this ‘rebellion’ or ‘apostasy’ has direct application to the terrible falling away of true faith in God in the last days, and while there is sufficient evidence to suggest we have already entered that period which leads to this ultimate deception (the acceptance by the world of this man of lawlessness) there is also another aspect to this rebellion that we should consider.

 

 

In Revelation 12 we find something most interesting. When we talk about war, we tend to think of it as something that only happens on earth.  But here in the Word of God we have this statement that there is going to be a war in heaven.  And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven.  And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him.  And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.  And they overcame him by the Blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.  Therefore rejoice, ye heavens, and ye that dwell in them.  Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time (Revelation 12: 7-12).

 

 

Do you understand that passage?  Do you see what it is saying?  It is speaking about this great mystery - that spiritual warfare is something that is going on, even in heaven.  We know there is conflict on the earth, but here is a statement referring to a war in heaven.  It is spiritual wickedness in high (heavenly) places (Ephesians 6: 12), although the outcome of this conflict in heaven has already been determined.  In a judicial, legal sense Satan was defeated when Christ was raised from the dead and ascended into heaven.  From that time, Satan’s doom was written.  One aspect of his punishment is that he must be cast out of heaven and hurled to the earth where he is filled with great fury, for he knows that his time is short.

 

 

However, while the judgment and the sentence have been pronounced upon Satan, it seems that the actual execution of that casting out of heaven has been delayed.  In the intervening time since Christ’s ascension, Satan has been restrained, despite the fact that his evil influence is still very much apparent through original sin and the evil which is present in the world today.  God, by his restraining grace, has kept evil within certain limits by instituting earthly rulers and governments, for the powers that be are ordained of God (Romans 12: 1).  But over and above this, Satan himself has been ‘restrained,’ quite possibly by the archangel Michael, who is the presiding angel of the Jewish nation, and who ultimately is described as the victorious opponent of Satan in this war in heaven (Revelation 12: 7).

 

 

So we try to visualise this picture.  That even now, Satan is in this limited and restricted state.  He is being restrained.  We do not know exactly when his final expulsion from heaven occurs or exactly when he comes down in the form of a man to deceive mankind.  Yet one of the significant things suggested by this final hurling down to the earth of Satan is that he comes just when the nation of Israel is on the very eve of its restoration, and when its spiritual eyes are about to be opened to the truth about Jesus Christ, the One Whom they have rejected through these past 2000 years.

 

 

But this we do know, Satan will come before Christ returns.  And in that first period of three and a half years, he will deceive men so that the whole world will wonder after him.  He will bring peace for a time.  But then at the end of three and a half years he will think to change things.  He will set himself up in the rebuilt temple in Jerusalem stating that he is God and that he is to be worshipped as God.  And he will make war against the saints.  But then God will bring great judgment upon Satan (in the person of the antichrist) and upon those who worship him.  At the end of the seven years (and the days are shortened otherwise no flesh should live), Christ will come again.  He will destroy Satan with the brightness of His coming as He comes in power and glory.

 

 

We must ask what lessons we should learn from this passage from 2 Thessalonians.  Surely the most vital lesson is that we must recognize what is now happening in the world.  In other words, that we realize that we are now in this softening up period.  That all the godlessness and immorality that confronts us on every hand; that the spiritual confusion arising through the New Age Movement; that these calls for tolerance and unity in religion; that all these things are affecting the minds of those in this world.  They are all preliminary to something far more terrible and evil to come.

 

 

We note it says that they (speaking of the people in the final days) ‘perish, because they received not the love of the truth, that they might be saved.  And for this cause God shall send them strong delusion, that they should believe a (the) lie’ (2: 10-11).  Do you see the softening up process?  People are now beginning to say ‘It does not matter what we believe, as long as we are people of goodwill, as long as we are sincere in trying to believe in God.  Surely it does not really matter whether we are Christians, or Bhuddists, or Muslims, for we are all going in the same direction.’  This is believed by many today.  Then, having reconciled all these other religions, they add ‘Surely it does not really matter that the Mormons may claim to have another revelation of truth since Jesus Christ through their prophet Joseph Smith.’  Or ‘Surely the Jehovah’s Witnesses are sincere and believe much that we do.'  And, ‘Surely it does not really matter that the Roman Catholic church tells us that we can also go to God through Mary, and that Jesus is not the only Mediator between God and man.  None of these things really matter.  What matters is that we are tolerant and accept one another in love.’

 

 

This is what many people are saying.  And what is happening is that there is a softening up process going on, so that ultimately it will lead to nations and religions coming to this state of mutual agreement and tolerance - One World Order.  At that point - Satan will finally be cast out of heaven and will come down to earth and deceive the world with great miracles and signs and wonders.  Surely even the way many people in the Church seem so eager to be impressed by signs and wonders is but another side to this softening up period, so that many (even in the Church) are being made receptive to these things and are putting themselves in great danger of being equally impressed and deceived by Satan’s signs and wonders when he comes to the earth.

 

 

So as we consider these things, let us recognize that we are in this situation where the world is being prepared for the Great Lie.  Satan will come, and be received.  The question to face is this.  Are you a child of God? Have you been born again and given a new nature from God?  Have you repented of sin?  Are you really believing the Word of God?  Or, do you think this is all rather far-fetched, and that it is a good thing that we should be tolerant of every other belief?

 

 

Do not think you have plenty of time because the fulfilment of these things may seem to be (at the very least) seven years away.  It is absolutely vital that you believe the truth NOW; that you repent NOW; that you cry out to God to forgive you NOW.  For this Scripture in 2 Thessalonians teaches that if we refuse the truth of God, He will ultimately send a great delusion, so that those who have refused the truth will be the first to swallow this great lie which comes from the man of lawlessness.  Then it will be too late.

 

 

May God help us each to be wise in recognizing the truth of His Word, and to see that these things are happening in the world.  Let those who love Him not despair, for Jesus has said, When these things begin to come to pass, ... lift up your heads; for your redemption draweth nigh (Luke 21: 28).  The Lord Jesus Christ is coming again.  He will put down this man of sin.  He will bring in His glorious kingdom.  May God help us to ponder these things and to be found living unto His glory alone.

 

 

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[PART 5]

 

 

 

 

CONTENTS

 

 

34 WHY SHOULD WE LOVE THE JEWISH PEOPLE?

 

 

35 THE ANTICHRIST A PARTICULAR PERSON

 

 

36 A TESTIMONY FROM U.S.A.

 

 

37 WHITHER A-MILLENNIALISM?

 

 

38 THE PURPOSE OF PROPHECY

 

 

39 ISRAEL’S DISTINCTIVE BLESSEDNESS IN THE MILLENNIUM

 

 

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34

Why We Should Love the Jewish People

 

 

By Ivan Foster

 

 

(This is the substance of talks given at the Kilskeery Independent Christian School on Holocaust Memorial Day, 2016).

 

[Volume 28, No 20  October/December 2016]

 

 

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Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed’ (Genesis 12: 1-3).

 

 

It is clear from the first words spoken to Abraham, from whom sprang the Jewish people, that he and his descendants would be those about whom there would a division of opinions.  There would be those that would bless them and there would be those who would curse them!  Those that bless them would be blessed of God and those that cursed them would be cursed of God.  They were, in heaven’s eyes, a very special people.

 

 

On this day in 1945, there took place the liberation of Auschwitz-Birkenau Nazi concentration camp.  With that event the world was given irrefutable evidence of the cruel and satanic attack upon the Jewish people by Nazi Germany.  It has been set as a day to remember that dreadful wickedness.

 

 

Today I want to tell you why we should and must love the Jewish people.

 

 

1. Our Blessed Saviour, the Lord Jesus Christ, was a Jew

 

 

We are given the Saviour’s ancestry repeatedly in the Holy Scriptures.

 

 

The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matthew 1: 1).

 

 

Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh (Romans 1: 3).

 

 

Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, Who is over all, God blessed for ever. Amen (Romans 9: 4-5).

 

 

The Lord Jesus was the Son of God but He took into union with His divine nature, spotless human nature, being born of the Virgin Mary.  By race He was a Jew!  How can we not love that people of whom our blessed Redeemer sprang?

 

 

2. The Jews Gave Us the Holy Scriptures

 

 

The Bible you hold in your hands today is a Jewish book.  The writers, inspired by God, were almost all Jews. Since we do not know who wrote the book of Job, we make that the only exception.

 

 

What a blessing has come to the world from these blessed scriptures!

 

 

What advantage then hath the Jew? or what profit is there of circumcision?  Much every way: chiefly, because that unto them were committed the oracles of God (Romans 3: 1-2).

 

 

For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon Him for?  And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ (Deuteronomy 4: 7-8).

 

 

3. They Became God’s Missionaries to Us

in Europe and to All the World

 

 

And He said unto them, Go ye into all the world, and preach the gospel to every creature (Mark 16: 15).   The eleven men thus commissioned with the task of telling the world the glorious message of salvation were all Jews.  How we rejoice in their obedience and in their sacrifice, for each one with the exception of John died as a martyr for the cause of Christ.

 

 

And they passing by Mysia came down to Troas.  And a vision appeared to Paul in the night; there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.  And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.  Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days (Acts 16: 8-12).

 

 

Here is the entrance of the gospel into Europe.

 

 

After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome (Acts 19: 21).

 

 

The gospel is moving further west and nearer to us here in Ireland.

 

 

Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company (Romans 15: 24).

 

 

The westward movement continues and the light was soon to dawn in the British Isles.  Today we salute those, chiefly Jews, whose labours brought us that light.

 

 

4. We Should Love the Jews Because of

the Terrible Suffering They Must Yet Face

 

 

While marking the sufferings under Nazism, we sadly note what the Saviour tells us regarding the future of the Jewish people.  The Lord Jesus tells us that the Jewish people will go through great tribulation under the Antichrist.  It must be said that by rejecting their Messiah and by uttering those dreadful words, recorded in Matthew 27: 24-25:  When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.  Then answered all the people, and said, His blood be on us, and on our children,’ the Jewish nation brought upon their heads the terrible wrath of God.

 

 

Of this the Saviour had warned.  Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.  Verily I say unto you, All these things shall come upon this generation.  O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!  Behold, your house is left unto you desolate.  For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord (Matthew 23: 34-39).

 

 

The Saviour warns of future suffering, greater than any yet endured, which will come upon the Jewish people in the days of the Antichrist.  When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judaea flee into the mountains: let him which is on the housetop not come down to take any thing out of his house: neither let him which is in the field return back to take his clothes.  And woe unto them that are with child, and to them that give suck in those days!  But pray ye that your flight be not in the winter, neither on the sabbath day: for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.  And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened (Matthew 24: 15-22).

 

 

5. God Will Yet Bless the World Through the Jew

 

 

They who were the means under God of bringing the gospel to the world 2000 years ago, will yet be used of God in an even greater way in the future.  God is not yet finished with the Jews!

 

 

Listen to these words of Paul. I say then, Hath God cast away His people?  God forbid.  For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.  God hath not cast away His people which He foreknew (Romans 11: 1-2).

 

 

I say then, Have they stumbled that they should fall?  God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.  Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?’ (Romans 11: 11-12).

 

 

For if the casting away of them he the reconciling of the world, what shall the receiving of them be, but life from the dead?’ (Romans 11: 15).

 

 

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.  And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is My covenant unto them, when I shall take away their sins (Romans 11: 25-27).

 

 

There is a future, a great and glorious future for the Jew!

 

 

And Jesus said unto them, Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matthew 19: 28).

 

 

That ye may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel (Luke 22: 30).

 

 

6. A Promise of Blessing is Given to Those that Love Israel

 

 

Pray for the peace of Jerusalem: they shall prosper that love thee (Psalm 122: 6).

 

 

Peace will one day come to Jerusalem as a result of the prayers of God’s people.  The peace that will come will then fill the world.

 

 

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!’ (Isaiah 52: 7).

 

 

Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.  For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.  And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and His indignation toward His enemies’ (Isaiah 66: 10-14).

 

 

It will be a day of peace for the world.

 

 

And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more (Isaiah 2: 4).

 

 

He [Israel’s coming Messiah] maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire (Psalm 46: 9).

 

 

They shall not hurt nor destroy in all My holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea (Isaiah 11: 9).

 

 

This, very briefly, is a setting forth of the glorious future God has planned for the Jewish people and through them for the world.

 

 

Ought we not therefore to love them and pray for them now that God would hasten the day of their redemption and that of the world?

 

 

Blessed be the LORD God, the God of Israel, Who only doeth wondrous things. and blessed be His glorious name for ever: and let the whole earth be filled with His glory; Amen, and Amen (Psalm 72: 18-19).

 

 

In Genesis 13: 10, it talks about the same area around the Dead Sea.  And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where before the LORD destroyed Sodom and Gomorrah.’ He was looking toward the plain of Jordan in the direction of the Dead Sea.  The waters of Jordan run down into the Dead Sea, and never go out from it.  The sea was not there at the time this verse was written.  There was no Dead Sea in the days of Abraham and Lot.  In those days, the cities of Sodom and Gomorrah, and the other cities stood on that spot and God destroyed them and God blotted them out.  Sodom and Gomorrah are now at the bottom of the Dead Sea.

 

 

But the Bible says that before God destroyed Sodom and Gomorrah, it was even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar.’  In the days of Abraham and Lot, that area in the Jordan valley around the Dead Sea was like the garden of the Lord, like Eden.  It was like the very paradise of God, the most beautiful spot on earth.  But it was destroyed because of the wickedness of men.  God rained fire and brimstone out of heaven upon them.  Is that not why there is so much salt around the Dead Sea today?  But God is going to put it back again.  It was like the garden of the Lord then, it was like the land of Egypt.  And there is going to be a restoring of it to its original state, glory, and beauty.  Not only in the Jordan valley, but that change will take place all across the world.  There will be the restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began.’  Search the Scriptures.  Search the prophets.  Read about these things in God’s Holy Word.  God has told us these things that we might know and believe them.

 

 

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35

 

The Antichrist -

A Particular Person

 

 

By David Park

 

 

(This message was given on Friday, February 23rd, 2001, at one of the monthly meetings of the Sovereign Grace Advent Testimony in London. The message was recorded and cassettes may be obtained at £1.20 each).

 

[Volume 25, No. 19   July/September 2001]

 

 

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In thinking about this subject of the antichrist - a particular person, as distinct from many antichrists, my mind was drawn to 1 John 2: 18, where the apostle says, Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists, whereby we know that it is the last time.’  No doubt, there were many antichrists in John’s day, as there have been many antichrists since, and, of course, the world is abounding with antichrists today.  In each successive age of the last days, there has been a multiplicity of those who have stood in opposition to Bible Truth.  The word ‘Anti’ means ‘against.’  Any person, any system, any doctrine, any belief, anything which is against Christ might well be described as antichrist.’

 

 

Sabellianism of the third century, a form of Unitarianism, propagated the view that God is not only one single essence but that God is one single person.  That is antichrist.  It is a belief that is adopted to this very day by those who would propagate the ‘oneness theory.

 

 

Arianism of the fourth century, named after Arius who espoused erroneous teachings about the godhead, maintaining that God the Father alone was eternal, and Jesus Christ His Son was the first creature He created, is antichrist.  Arius took away from the eternal Sonship and the essential deity of Jesus Christ.  His teachings were rejected by the Council of Nicea in A.D. 325.

 

 

The Papacy, emerging in the fourth and fifth centuries, with all its blasphemous doctrines and practices, is antichrist.  Many of our forefathers saw the system of Rome as being ‘The Antichrist.’  Each successive pope in history, in their claims and professions, is antichrist.  All the false religions of the world that stand in opposition to Christ can rightly be defined as antichrist - Buddhism, Mohammedanism and all the other false religions.  The numerous cults with all their diverse unbiblical beliefs are antichrist - the Jehovah’s Witnesses, the Mormons, Spiritism, Armstrongism, Seventh Day Adventism, the New Age Movement, etc. There are hundreds of cults, thousands perhaps, and they stand in opposition to the Lord Jesus.

 

 

But there is a difference between the numerous antichrists which were in John’s day, together with those antichrists which are still abundant in this present age, and the antichrist mentioned in 1 John 2: 18.  John tells us, ‘Ye have heard that antichrist shall come.’  The rendering of the Greek is important.  There are three significant facts that emerge from this verse of Scripture.

 

 

Firstly, the Greek includes the definite article, which we do not see in our English translation.  The actual reading of this text is, According as ye have heard that THE antichrist is coming,’ as opposed to an antichrist or the multiplicity of antichrists.

 

 

Secondly, John uses both a singular noun and a plural noun in this text.  He uses the word ‘antichrist’ pointing to one single individual, and he uses the noun ‘antichrists,’ in the plural, indicating more than one.  There are many antichrists which have abounded since the days of the apostles and shall continue to abound, but there is one final manifestation of THE antichrist.

 

 

Thirdly, in this text, John highlights the period or the time during which both emerge.  He is contrasting the present with the future.  The antichrist,’ according to the apostle, was still to come.  The antichrist is coming,’ he says.  But the many antichrists were present in John’s time.  Even now,’ he says, in the present time, many antichrists have risen.’  The church was beset by those who were against Christ during the era in which John lived and wrote his epistle.

 

 

This first letter which he wrote, it is reckoned, was written in A.D. 90, some sixty years after the ascension of Jesus Christ to glory.  Antichrists, a multiplicity of them, were manifest then, and clearly, from the sense and application of John’s words, would continue to rise in each successive generation.  There will always be many antichrists.’  There will always be the spirit of antichrist abroad.  There will always be those who stand in opposition to the Saviour, men who will be against the Son of God.  So antichrist, in our text, is clearly identified as being THE antichrist, someone that is apart from all the others.  He is a singular individual and someone future, to arise in a later day than that of John.  Having established this, let us see elsewhere in Scripture that the antichrist is indeed a particular person and not the many antichrists which have abounded in every age.

 

 

The Titles that are Attributed to Him

 

 

First of all, the titles that are attributed to him point to a particular person.  Various names and titles are given to the antichrist which distinctly highlight his personality.  We have seen this term antichrist,’ identifying a singular individual.  The word is used only five times in the Bible, once in the plural and four times in the singular, and always by John, and in his epistles.

 

 

The first two references are in our text, where he says that antichrist shall come, even now are there many antichrists.’  The third reference is in verse 22, Who is a liar but he that denieth that Jesus is the Christ?  He is the antichrist that denieth the Father and the Son.’  Certainly when antichrist comes, he will deny both the Father and the Son.  And then in 4: 3, ‘Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is the spirit of the antichrist (every time that John uses the word antichrist,’ the definite article is used in the Greek), whereof ye have heard that it should come: and even now already is it in the world.’  And then the final reference to the antichrist is that of 2 John 7, For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh.  This is a deceiver and an antichrist.’

 

 

This word antichrist can mean either, as we have suggested already, ‘against Christ,’ or it can mean ‘instead of Christ,’ or, combining both of them together, it will suggest to us that the antichrist is one who, assuming the guise of Christ, opposes Christ.  Antichrist, when he comes will certainly fulfil both aspects.  He will be against Christ and he will come instead of Christ.

 

 

There are other names and titles that are given to the antichrist in the Word of God.  In Revelation 13 we have the name, beast,’ as in verse 1, I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.’  Revelation 13 mentions two beasts.  The opening ten verses speak of the first beast rising out of the sea, the great sea, the Mediterranean Sea, referring to the area of the ten kingdoms, the prophetic or Roman earth.  From verse 11, we read of the second beast, coming up out of the earth.  It is the first beast which is identified as the antichrist.  The second beast is the false prophet, who supports the antichrist in all his antichristian ways, and promotes worship of him.  This chapter contains the fullest and clearest description of the antichrist given in the Bible.  It builds and enlarges upon the details of Daniel’s prophetic description.

 

 

In the graphic picture set before the apostle John in this portion of God’s Word, the antichrist is seen to be an individual person by the use of the possessive pronouns.  It talks about his horns, his feet, his mouth, his heads, his deadly wound.  In addition to this we should also note how often the pronoun him is recorded, again indicating a singular person.  The question is asked in verse 4, Who is able to make war with him?’  And we read in verse 2, the dragon gave him his power, and his seat, and great authority.’  And in verse 5, there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.’  In verse 7, It was given unto him to make war with the saints ... and power was given him over all kindreds, and tongues, and nations.’  And also in verse 8, All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.’  We could also take in the pronoun he.’ Verse 6, And he opened his mouth.’  If you count these pronouns which are mentioned in these opening eight verses, you will find something like fourteen of them, all given in the singular, pointing to an individual person.

 

 

The language of this chapter is, no doubt, figurative, even a child could see that is so.  Consider the seven heads, the ten crowns, the leopard-like appearance, the bear-like feet, and the mouth like a lion.  But the question is, what does the picture represent?  What is the Word of God speaking about?  Some say it depicts a system, or an empire.  Others believe that it is an individual man.  Which is the case?

 

 

The Bible tells us at the end of the chapter (verse 18), Here is wisdom.  Let him that hath understanding count the number of the beast: for it is the number of a MAN; and his number is six hundred threescore and six.’  Here is the explanation of the figure that is given.  The beast is a MAN who is identified by the number six hundred and sixty-six.  Six in Scripture is associated with sinful man.  Therefore a triple six must surely mark out sinful man at his peak.  Such is the antichrist.

 

 

This beast is not Rome.  It is not the system of Rome or the pontiff of Rome.  Look at what it says in the next chapter, Revelation 14: 9-11, And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.’

 

 

Those who interpret the beast as being Rome obviously have a difficulty when it comes to this passage.  If the pope or the system of Rome is the antichrist, then all who have, at any time, given allegiance to Rome are most certainly damned, because that is what the Word of God is teaching here.  If Rome is the antichrist, then those who have followed that system can never be saved and those who have claimed that they have been delivered by the grace of God out of such darkness have deceived themselves and others who have come into contact with them.  But we know that many have been delivered from the darkness of Rome, and they have been brought into Christ’s light, not least, many of our Reformers.

 

 

There is no doubt that popery is antichrist, but it is not the antichrist.  I believe that, as the Westminster Confession of Faith puts it, the pope ‘is that antichrist ... that exalteth himself in the church against Christ.’ That is, the pope is the principle antichrist in the church or in Christendom, but he is not the sole antichrist in the world.  I put it to you that the beast is one particular individual, not a system, not a succession of individuals.

 

 

There are other titles that you might consider.  They all highlight the fact that the antichrist is personal and individual.  Three of these names are given by the apostle Paul in 2 Thessalonians 2.  In verse 3, he is called the man of sin (and you will notice again that he is called a man, not a system nor a succession of various men).  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 second name given in this verse is ‘the son of perdition,’ which, again, is individual and personal. And then in verse 8, he is referred to as being ‘that wicked be revealed.’  That wicked one is a name again describing a particular person.

 

 

In Daniel 11, we have him called ‘the king.’  Verse 36 says, ‘the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’  Again, all the words in the English there are referring to an individual, singular person.  So the names point to a particular person.

 

 

The Testimony that is Ascribed to Him

 

 

Not only the titles but the testimony that is ascribed to him points to a particular person.  What is said about him suggests that he is an individual.  We come back to Revelation 13 and discover in verse 3 that the world will wonder after him.  This verse tells us about one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’  All the world is to wonder after the antichrist.  This has never happened with regard to any person or any system or belief that may have been classified as the antichrist by others.  The whole world has never yet so wondered after any religion or succession of religious leaders.

 

 

You will see from verse 4 that the world will not only wonder after him but the world will worship him. ‘They worshipped the dragon (that is, the devil) which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast?  Who is able to make war with him.’  Again in verse 8, All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.’  All those whose names are not written in this Book will worship the antichrist.  No religion, no system, no succession of persons, no individual, as yet, could lay claim to this.

 

 

Some religions and antichrist systems receive considerable following throughout the world - Romanism, Mohammedanism, Hinduism, Humanisms, etc., but though they are unquestionably antichrist in belief and practice, yet they are not THE antichrist for none of them have been worshipped by the entire world of unregenerate men.  Take, for example, the Roman Catholic church.  She has made inroads into every continent, exercised influence in most governments of the world, received a tremendous following throughout the earth.  There is no doubt that the Romish system is antichrist and that every pope has been antichrist, but not the antichrist.  Neither the system nor the leader has been wondered after and worshipped by the whole world.  Rome will ultimately, without doubt, form part of the system of the antichrist but there will also be many other evil systems amalgamated together in one unholy confederation.  So, the testimony that is ascribed to the antichrist is pointing to a particular person.  The world will wonder after him.  The world will worship him.

 

 

The Torment that Awaits Him

 

 

Then, the torment that awaits him points to a particular person.  At the coming of the blessed Son of God, this individual, the antichrist, will be destroyed with the brightness of Christ’s coming (2 Thessalonians 2: 8).  His being so destroyed at the appearing of Jesus Christ in His glorious return again emphasises the fact that the antichrist is a particular person, not many antichrists, not a succession of antichrists, not a system of antichrists, but a future personal antichrist who is alive at the coming of the Saviour and will be destroyed when He comes.  He will then be taken and cast into the depths of eternal hell [i.e., ‘the lake of fire.’]

 

 

In Revelation 19: 20, we have these fearful words, The beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image.  These both were cast alive into a lake of fire burning with brimstone.’  One cannot speak of a system or an empire being cast alive into hell.  This can only be asserted concerning a man, and that man is the antichrist.  Antichrist, the beast, is as much an individual as the false prophet and the devil.

 

 

In Revelation 20: 10, we are told that the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.’  Again, a system or an empire cannot be tormented in hell, but a man can, and this man, the antichrist, will endure such eternal judgment.  So, the torment that awaits him points to a particular person.  I am putting it to you that the antichrist that is revealed in the Bible is, indeed, a particular person.

 

 

As I come to close this message, I want to ask the question, ‘Are you safe-guarded against him if he should arise soon?  Are you cleansed, and covered, and protected by the Blood of the Saviour?  Are you found in Christ and ‘saved by grace?’ For only those who are found in such a state will be kept and preserved in the evil day of antichrist.  Make sure that you have a saving, living, vital relationship with the Son of God, that you can say in the depths of your heart, ‘It is well with my soul’; I know Christ as my Redeemer; and I know should the evil day overtake me in my generation that it will be well for I will be sheltered and I will be shielded, and will be kept by the power of God.

 

 

*       *       *       *       *       *       *

 

 

 

36

 

The Antichrist -

A Particular Person

 

 

By David Park

 

 

(This message was given on Friday, February 23rd, 2001, at one of the monthly meetings of the Sovereign Grace Advent Testimony in London. The message was recorded and cassettes may be obtained at £1.20 each).

 

[Volume 25, No. 19   July/September 2001]

 

 

-------

 

 

In thinking about this subject of the antichrist - a particular person, as distinct from many antichrists, my mind was drawn to 1 John 2: 18, where the apostle says, Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists, whereby we know that it is the last time.’  No doubt, there were many antichrists in John’s day, as there have been many antichrists since, and, of course, the world is abounding with antichrists today.  In each successive age of the last days, there has been a multiplicity of those who have stood in opposition to Bible Truth.  The word ‘Anti’ means ‘against.’  Any person, any system, any doctrine, any belief, anything which is against Christ might well be described as antichrist.’

 

 

Sabellianism of the third century, a form of Unitarianism, propagated the view that God is not only one single essence but that God is one single person.  That is antichrist.  It is a belief that is adopted to this very day by those who would propagate the ‘oneness theory.

 

 

Arianism of the fourth century, named after Arius who espoused erroneous teachings about the godhead, maintaining that God the Father alone was eternal, and Jesus Christ His Son was the first creature He created, is antichrist.  Arius took away from the eternal Sonship and the essential deity of Jesus Christ.  His teachings were rejected by the Council of Nicea in A.D. 325.

 

 

The Papacy, emerging in the fourth and fifth centuries, with all its blasphemous doctrines and practices, is antichrist.  Many of our forefathers saw the system of Rome as being ‘The Antichrist.’  Each successive pope in history, in their claims and professions, is antichrist.  All the false religions of the world that stand in opposition to Christ can rightly be defined as antichrist - Buddhism, Mohammedanism and all the other false religions.  The numerous cults with all their diverse unbiblical beliefs are antichrist - the Jehovah’s Witnesses, the Mormons, Spiritism, Armstrongism, Seventh Day Adventism, the New Age Movement, etc. There are hundreds of cults, thousands perhaps, and they stand in opposition to the Lord Jesus.

 

 

But there is a difference between the numerous antichrists which were in John’s day, together with those antichrists which are still abundant in this present age, and the antichrist mentioned in 1 John 2: 18.  John tells us, ‘Ye have heard that antichrist shall come.’  The rendering of the Greek is important.  There are three significant facts that emerge from this verse of Scripture.

 

 

Firstly, the Greek includes the definite article, which we do not see in our English translation.  The actual reading of this text is, According as ye have heard that THE antichrist is coming,’ as opposed to an antichrist or the multiplicity of antichrists.

 

 

Secondly, John uses both a singular noun and a plural noun in this text.  He uses the word ‘antichrist’ pointing to one single individual, and he uses the noun ‘antichrists,’ in the plural, indicating more than one.  There are many antichrists which have abounded since the days of the apostles and shall continue to abound, but there is one final manifestation of THE antichrist.

 

 

Thirdly, in this text, John highlights the period or the time during which both emerge.  He is contrasting the present with the future.  The antichrist,’ according to the apostle, was still to come.  The antichrist is coming,’ he says.  But the many antichrists were present in John’s time.  Even now,’ he says, in the present time, many antichrists have risen.’  The church was beset by those who were against Christ during the era in which John lived and wrote his epistle.

 

 

This first letter which he wrote, it is reckoned, was written in A.D. 90, some sixty years after the ascension of Jesus Christ to glory.  Antichrists, a multiplicity of them, were manifest then, and clearly, from the sense and application of John’s words, would continue to rise in each successive generation.  There will always be many antichrists.’  There will always be the spirit of antichrist abroad.  There will always be those who stand in opposition to the Saviour, men who will be against the Son of God.  So antichrist, in our text, is clearly identified as being THE antichrist, someone that is apart from all the others.  He is a singular individual and someone future, to arise in a later day than that of John.  Having established this, let us see elsewhere in Scripture that the antichrist is indeed a particular person and not the many antichrists which have abounded in every age.

 

 

The Titles that are Attributed to Him

 

 

First of all, the titles that are attributed to him point to a particular person.  Various names and titles are given to the antichrist which distinctly highlight his personality.  We have seen this term antichrist,’ identifying a singular individual.  The word is used only five times in the Bible, once in the plural and four times in the singular, and always by John, and in his epistles.

 

 

The first two references are in our text, where he says that antichrist shall come, even now are there many antichrists.’  The third reference is in verse 22, Who is a liar but he that denieth that Jesus is the Christ?  He is the antichrist that denieth the Father and the Son.’  Certainly when antichrist comes, he will deny both the Father and the Son.  And then in 4: 3, ‘Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is the spirit of the antichrist (every time that John uses the word antichrist,’ the definite article is used in the Greek), whereof ye have heard that it should come: and even now already is it in the world.’  And then the final reference to the antichrist is that of 2 John 7, For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh.  This is a deceiver and an antichrist.’

 

 

This word antichrist can mean either, as we have suggested already, ‘against Christ,’ or it can mean ‘instead of Christ,’ or, combining both of them together, it will suggest to us that the antichrist is one who, assuming the guise of Christ, opposes Christ.  Antichrist, when he comes will certainly fulfil both aspects.  He will be against Christ and he will come instead of Christ.

 

 

There are other names and titles that are given to the antichrist in the Word of God.  In Revelation 13 we have the name, beast,’ as in verse 1, I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.’  Revelation 13 mentions two beasts.  The opening ten verses speak of the first beast rising out of the sea, the great sea, the Mediterranean Sea, referring to the area of the ten kingdoms, the prophetic or Roman earth.  From verse 11, we read of the second beast, coming up out of the earth.  It is the first beast which is identified as the antichrist.  The second beast is the false prophet, who supports the antichrist in all his antichristian ways, and promotes worship of him.  This chapter contains the fullest and clearest description of the antichrist given in the Bible.  It builds and enlarges upon the details of Daniel’s prophetic description.

 

 

In the graphic picture set before the apostle John in this portion of God’s Word, the antichrist is seen to be an individual person by the use of the possessive pronouns.  It talks about his horns, his feet, his mouth, his heads, his deadly wound.  In addition to this we should also note how often the pronoun him is recorded, again indicating a singular person.  The question is asked in verse 4, Who is able to make war with him?’  And we read in verse 2, the dragon gave him his power, and his seat, and great authority.’  And in verse 5, there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.’  In verse 7, It was given unto him to make war with the saints ... and power was given him over all kindreds, and tongues, and nations.’  And also in verse 8, All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.’  We could also take in the pronoun he.’ Verse 6, And he opened his mouth.’  If you count these pronouns which are mentioned in these opening eight verses, you will find something like fourteen of them, all given in the singular, pointing to an individual person.

 

 

The language of this chapter is, no doubt, figurative, even a child could see that is so.  Consider the seven heads, the ten crowns, the leopard-like appearance, the bear-like feet, and the mouth like a lion.  But the question is, what does the picture represent?  What is the Word of God speaking about?  Some say it depicts a system, or an empire.  Others believe that it is an individual man.  Which is the case?

 

 

The Bible tells us at the end of the chapter (verse 18), Here is wisdom.  Let him that hath understanding count the number of the beast: for it is the number of a MAN; and his number is six hundred threescore and six.’  Here is the explanation of the figure that is given.  The beast is a MAN who is identified by the number six hundred and sixty-six.  Six in Scripture is associated with sinful man.  Therefore a triple six must surely mark out sinful man at his peak.  Such is the antichrist.

 

 

This beast is not Rome.  It is not the system of Rome or the pontiff of Rome.  Look at what it says in the next chapter, Revelation 14: 9-11, And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.’

 

 

Those who interpret the beast as being Rome obviously have a difficulty when it comes to this passage.  If the pope or the system of Rome is the antichrist, then all who have, at any time, given allegiance to Rome are most certainly damned, because that is what the Word of God is teaching here.  If Rome is the antichrist, then those who have followed that system can never be saved and those who have claimed that they have been delivered by the grace of God out of such darkness have deceived themselves and others who have come into contact with them.  But we know that many have been delivered from the darkness of Rome, and they have been brought into Christ’s light, not least, many of our Reformers.

 

 

There is no doubt that popery is antichrist, but it is not the antichrist.  I believe that, as the Westminster Confession of Faith puts it, the pope ‘is that antichrist ... that exalteth himself in the church against Christ.’ That is, the pope is the principle antichrist in the church or in Christendom, but he is not the sole antichrist in the world.  I put it to you that the beast is one particular individual, not a system, not a succession of individuals.

 

 

There are other titles that you might consider.  They all highlight the fact that the antichrist is personal and individual.  Three of these names are given by the apostle Paul in 2 Thessalonians 2.  In verse 3, he is called the man of sin (and you will notice again that he is called a man, not a system nor a succession of various men).  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 second name given in this verse is ‘the son of perdition,’ which, again, is individual and personal. And then in verse 8, he is referred to as being ‘that wicked be revealed.’  That wicked one is a name again describing a particular person.

 

 

In Daniel 11, we have him called ‘the king.’  Verse 36 says, ‘the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’  Again, all the words in the English there are referring to an individual, singular person.  So the names point to a particular person.

 

 

The Testimony that is Ascribed to Him

 

 

Not only the titles but the testimony that is ascribed to him points to a particular person.  What is said about him suggests that he is an individual.  We come back to Revelation 13 and discover in verse 3 that the world will wonder after him.  This verse tells us about one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’  All the world is to wonder after the antichrist.  This has never happened with regard to any person or any system or belief that may have been classified as the antichrist by others.  The whole world has never yet so wondered after any religion or succession of religious leaders.

 

 

You will see from verse 4 that the world will not only wonder after him but the world will worship him. ‘They worshipped the dragon (that is, the devil) which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast?  Who is able to make war with him.’  Again in verse 8, All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.’  All those whose names are not written in this Book will worship the antichrist.  No religion, no system, no succession of persons, no individual, as yet, could lay claim to this.

 

 

Some religions and antichrist systems receive considerable following throughout the world - Romanism, Mohammedanism, Hinduism, Humanisms, etc., but though they are unquestionably antichrist in belief and practice, yet they are not THE antichrist for none of them have been worshipped by the entire world of unregenerate men.  Take, for example, the Roman Catholic church.  She has made inroads into every continent, exercised influence in most governments of the world, received a tremendous following throughout the earth.  There is no doubt that the Romish system is antichrist and that every pope has been antichrist, but not the antichrist.  Neither the system nor the leader has been wondered after and worshipped by the whole world.  Rome will ultimately, without doubt, form part of the system of the antichrist but there will also be many other evil systems amalgamated together in one unholy confederation.  So, the testimony that is ascribed to the antichrist is pointing to a particular person.  The world will wonder after him.  The world will worship him.

 

 

The Torment that Awaits Him

 

 

Then, the torment that awaits him points to a particular person.  At the coming of the blessed Son of God, this individual, the antichrist, will be destroyed with the brightness of Christ’s coming (2 Thessalonians 2: 8).  His being so destroyed at the appearing of Jesus Christ in His glorious return again emphasises the fact that the antichrist is a particular person, not many antichrists, not a succession of antichrists, not a system of antichrists, but a future personal antichrist who is alive at the coming of the Saviour and will be destroyed when He comes.  He will then be taken and cast into the depths of eternal hell [i.e., ‘the lake of fire.’]

 

 

In Revelation 19: 20, we have these fearful words, The beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image.  These both were cast alive into a lake of fire burning with brimstone.’  One cannot speak of a system or an empire being cast alive into hell.  This can only be asserted concerning a man, and that man is the antichrist.  Antichrist, the beast, is as much an individual as the false prophet and the devil.

 

 

In Revelation 20: 10, we are told that the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.’  Again, a system or an empire cannot be tormented in hell, but a man can, and this man, the antichrist, will endure such eternal judgment.  So, the torment that awaits him points to a particular person.  I am putting it to you that the antichrist that is revealed in the Bible is, indeed, a particular person.

 

 

As I come to close this message, I want to ask the question, ‘Are you safe-guarded against him if he should arise soon?  Are you cleansed, and covered, and protected by the Blood of the Saviour?  Are you found in Christ and ‘saved by grace?’ For only those who are found in such a state will be kept and preserved in the evil day of antichrist.  Make sure that you have a saving, living, vital relationship with the Son of God, that you can say in the depths of your heart, ‘It is well with my soul’; I know Christ as my Redeemer; and I know should the evil day overtake me in my generation that it will be well for I will be sheltered and I will be shielded, and will be kept by the power of God.

 

 

*       *       *       *       *       *       *

 

 

37

 

A Testimony From U.S.A.

 

 

A few years ago the Lord blessed me with one of the Sovereign Grace Advent Testimony publications.  What a pleasant surprise!  I have since been reading Mr B. W. Newton, Dr. Nathaniel West, Dr. S. P. Tregelles, and others.  The cassettes that the Sovereign Grace Advent Testimony have sent on the Book of the Revelation have also been helpful.

 

 

I was raised in a conservative Mennonite home, with Bible readings, etc.  I am thankful for my God-fearing parents in spite of their church being very Arminian with a ‘works’ religion.  About 17 years ago, God in His wonderful mercy taught me His sovereign grace.  My wife and I had to leave our parents’ church, and we have been somewhat ostracised ever since.  God’s amazing grace has kept us day by day!

 

 

We joined a Primitive Baptist Church and met some wonderful people, but on the prophetic Scriptures we could not quite agree as they were a-millennial, and spiritualised away the Truth contained in the plain words of Holy Scripture.  2 Peter 3 was allegorised as being the elements of the Mosaic Law rather than the literal elements of nature and this earth.  Needless to say, I was somewhat frustrated in the way prophetic Scripture was handled.

 

 

In my youth, I had become interested in the Middle East, the Jewish nation in particular, and their suffering during the holocaust in Germany.  In my heart, I knew God had not finished with the Jew and Israel.  Also, I had come across the Hal Lindsey books, but his pre-tribulation rapture just did not make sense to me.  Later, after I was converted to the sovereignty of God, the easy-believism also became distasteful.

 

 

The dilemma was this - most sovereign grace believers were either a-millennial, post-millennial, or Preterist, and I certainly could not go back to Arminianism.  Now I have found that the historical, and more importantly, Biblical, early church’s views and beliefs have been salvation by God’s sovereign grace alone, and in prophetic Scriptures, the post-tribulation, pre-millennial advent of the Lord Jesus Christ.  What a comfort and strengthening of my faith to find writers of yesteryear and today (S.G.A.T.) promoting this blessed doctrine.  Maybe, there will be a small revival among the remnant to cleave to this precious truth.  My prayer is that God will grant it.” - ENOS GINGERICH.*

 

[* For many years, after finding salvation in Christ Jesus, I also felt the same way; but then I was allowed to see and understand

(in some measure) God’s Conditional Promises and Accountability Truths! - Ed.]

 

 

*       *       *       *       *       *       *

 

 

38

 

Whither A-millennialism?

 

 

By Ian Shaw

 

 

(This message was given at a Sovereign Grace Advent Testimony meeting in London on 24th November 2006.

It was recorded and C.D’s and cassettes are available).

 

 

Our subject is the theological system of a-millennialism, and I purpose to define this system of interpretation, and to show its errors and weaknesses.  My approach is not an academic one, but I trust it will be a practical one.  As a Christian, and with over 25 years in pastoral work and preaching, I have come across people with the view that we are discussing.  I have read their theological works and their commentaries.  I have spoken with them, and listened to their preaching.

 

 

My desire is to understand the teaching of the early church.  It is not what 19th Century Presbyterians believed, or even what 16th Century Reformers or 17th Century Puritans understood, but what the early church, as revealed in the Book of Acts, learned from the Prophets.

 

 

Introduction

 

 

I have no desire to set up a straw man and knock it over; that would not be profitable.  More importantly, it would not be glorifying to the Lord.  I try to be honest and faithful with this subject, in my reading and studying, and in my conversations with a-millennialists.  I seek to understand their viewpoint, and I have done this seriously because my background is not a-millennial, but post-millennial.  Thus, I am delving into a position from which I have not come, nor experienced.

 

 

In my research I have read theological works and commentaries of some of the leading a-millennialists of this century and the last century; but most particularly the 19th century, as it was then that this idea really developed as a system.  It seems to me the idea of a-millennialism began with Augustine of Hippo in the 4th century, and it has been held by people throughout the centuries; but, as I see it, it became a theological system with the Princeton Theological Professors in the United States.  There was, with this group of a-millennialists, a general consensus of opinion, although, as might be expected with such interpretation of Scripture, there have been many differences of ideas on the particulars.

 

 

I give an example.  I have attended a church without a pastor, which therefore had itinerant preachers.  There were a-millennialists who came, and the same passage would be preached on with completely different understandings being manifested.  Although there may have been a general consensus of opinion, there was a lot of variety.

 

 

I wish to confine our thoughts to the Book of the Acts, as it records the time when truth was passed on to others by the apostles.  This was when the church at Jerusalem went out to other parts of the world, into Asia Minor, and then Europe, Africa, and so on.  It was also the time when the apostles, by divine inspiration, spoke doctrine to faithful men like Luke and Timothy, who in turn were to take truth to the churches, preaching to, and teaching them.

 

 

Further, in my studies, I have realised that the Book of the Acts is the battleground between the ‘pre,’ ‘post’ and ‘a’ millennial positions.  I think if we have a good understanding of the Acts of the Apostles (in its prophetic sections - where it quotes from the Old Testament), then we shall better understand the other parts of the New Testament.  It has clarified my own thinking on how the Old Testament was treated by Christians living in New Testament days.  It is the fruit of that study that I want to bring to you.

 

 

A Definition of the Word Whither

 

 

Our subject is ‘Whither a-millennialism?’ The word ‘whither’ has three definitions, depending on the tense used. These are, ‘to what place,’ ‘to what point,’ or, ‘how far.’  I have taken the last, for that is what we cannot trust - how far this system takes people.  It has many weaknesses as well as dangers.  There are dangers for the soul, dangers for our blessing, and, more importantly, dangers because it robs God of His Glory.  I find that it is human-centred rather than God-centred.  It is pessimistic rather than optimistic.  I believe our pre-millennial view is an extremely optimistic one in the sense that we look forward to the Christ of God coming into our midst, ruling and reigning upon the earth, and having a thousand years of glory, showing what the earth will be like when ruled by the Creator of all things.

 

 

An A-millennial Statement

 

 

Professor Louis Berkhof stated in his book, ‘Systematic Theology,’ in a section on Millennial Views, ‘the idea of the millennium ... is not an integral part of Reformed theology.’  However, after that, he conceded that ‘Reformed theology cannot afford to ignore the wide-spread millenarian views.’  The a-millennialists of today have ignored Dr Berkhof because they have ignored pre-millennialism.  Sadly, I have found, in my own experience, that a-millennialists neither know nor understand our position, and fear its implications.

 

 

A Definition of A-millennialism

 

 

Here is a definition of a-millennialism by Dr Berkhof.  He said, ‘There are large numbers, however, who do not believe that the Bible warrants the expectation of a millennium, and it has become customary of late to speak of them A-millennialists.  The a-millennial view is, as the name indicates, purely negative.’  (With that second phrase we would concur). ‘It holds that there is no sufficient Scriptural ground for the expectation of a millennium, and is firmly convinced that the Bible favours the idea that the present dispensation of the kingdom of God will be followed immediately by the kingdom of God in its consummate and eternal forms.’  I must say that the present is not the kind of millennium I find attractive.

 

 

Dr. Berkhof is not alone in his theories.  I refer later to Mr J. A.  Alexander, because he wrote a commentary on Acts.  He was a Presbyterian of the 19th  Century, and a man greatly respected by the peers of his time and by those who survived him.  His books are still being published.

 

 

The a-millennial theory is based on a spiritual interpretation of the prophetic writers concerning the future, and the outlook of the spiritual fulfilment rather than the literal fulfilment.  When a-millennialists go to the Scriptures, Old and New Testaments, they only look for spiritual interpretations, and do not take what is printed on the page as literal.

 

 

You might well wonder about those poor Christians who do not have a theological education or do not hold theological degrees, who are not steeped in Hebrew and Greek, and who have not spent their lives in academia.  You may well wonder about all those glorious Christians with a simple faith from the first century until now, who just went to the Word of God and found their theology there, by reading and believing what it said.  I say reverently, we are not commanded to merely read the Bible and understand it, but the Lord intends us to believe His Word and accept by faith those things we do not understand.  Reading and believing are necessary.  There are things in the Bible that I do not understand, and there are things that I do not expect to understand until I experience the great joys to which I look forward in the future, but I believe these things by faith.

 

 

Acts 1: 6-11

 

 

Dr Berkhof said, ‘It is remarkable that the New Testament, which is the fulfilment of the Old, contains no indication whatsoever of the re-establishment of the Old Testament theocracy by Jesus, nor a single undisputed positive prediction of its restoration.’  I would answer his comment by going to this passage of the Word of God.  In verse 6, we see a corporate coming together of the disciples immediately prior to our Lord leaving the earthly scene in His ascension.  They brought a corporate question to the Lord Jesus Christ, asking, Lord, wilt Thou at this time restore again the kingdom to Israel?’  A-millennialists may have preferred the question to have been about restoring the kingdom to the disciples, or to the church, or to the apostles, but the disciples said Israel.’  This was a burning question for them.  The Lord, they knew, was going to ascend into heaven, and this would be their last opportunity to raise the matter.

 

 

What would we say if we knew someone was going to glory?  What would be our last conversation?  This is what was happening here, and there was this burning question.  It was not just a random question.  It was not just an impulse of Peter’s.  This was the burning question, and it was a corporate question.  It was not only one person asking but the whole group as they gathered together, and within the question there was a burning priority.

 

 

The burning priority was about the timing - Is it now?’  Our a-millennial friends seem to miss this point; they think of the event, not about time.  Our Lord graciously answered the disciples by saying that it was not for them to know the times and the seasons.’  Then, the Lord said that the Father had put such times into His Own power.’  Here we see human ignorance, and the latter part of the verse tells us of divine knowledge.  The Father knows the time.  These disciples had no problem with the event.

 

 

They believed that the kingdom was to be restored [or established on earth].  The timing was the important question, which is entirely in keeping with what we read in the Gospels.  It is not for us to know that time either, so there is nothing new here.  We are kept in ignorance about the time and it is good that it is so.

 

 

The disciples’ question was in parts.  It relates to the restoring again,’ ‘the kingdom to Israel,’ and the wilt Thou?’ This is very clearly an ethnic question; a theocratic question, a question of freedom, restoration, aspiration.  It is a question from Jewish Christians, followers of our Lord Jesus Christ.  Our a-millennial friends neglect to see this; they only see the name Christian.  They do not see here Jews who were Christians. Remember this was asked at the time of the establishment of a new way, a new order, a new system.

 

 

The Lord Jesus Christ was laying the foundation of His second advent and the restoration of His kingdom at the beginning of this new era and this was an opportunity to clarify false hopes and misunderstood teaching.  This would have been the occasion because He was about to ascend into heaven and it was the last time that they would view Him, and hear Him in the flesh.  If their question was wrong, if the priority within the question was wrong, if their hopes were wrong, this would have been the time to put them right, but the Lord does not do this.

 

 

There is encouragement in the Lord’s reply to believe the literal hope fostered by the inspired prophets. What our Lord told His disciples was, that it was not for them to know the times and the seasons of the great future event.  Then, in verse 8, we have the further revelation by the Lord of what would be given until the manifest kingdom of our Lord, But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.  Here the Lord spoke of the era before the restoration of the manifest [and messianic] kingdom.   It is the era of God the Holy Spirit when He will give power to His Church.  He was to send out His people; they were to begin initially at Jerusalem, and then move out into the rest of greater Judaea, and to Samaria, and lastly into the uttermost parts of the world - where we are.  So the [Kingdom of God’] teaching of this passage gives a further expectation of the outward visible [messianic and millennial] Kingdom.

 

 

Verse 9 tells us of the Lord being taken up,’ and in verses 10-11 we read, And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven?  This same Jesus, Which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.’  Here is the encouragement to believe that the kingdom, asked about by the disciples, will be post second advent, after this age of God the Holy Spirit, in which we are now living.

 

 

Now this was the teaching of the church in those days.  The truth was to be taken into the world; there was to be preaching of foundation truth concerning salvation and redemption in Jesus Christ alone.  We might imagine some of those disciples, years later, recalling how they took the message of the atonement, the resurrection, the doctrine of election, to the world, and as they thought of the ascension, they would remember that they had also made known the hope of the restoration of Israel.  We, too, should take it to men.  Indeed, this final instruction given by the Lord at His ascension is confirmed in the four gospel records.  Let me give you one illustration, in Matthew 16, shall come a Governor, that shall rule My people Israel.’

 

 

Now if the a-millennial assumption of the Old Testament prophets merely having a spiritual meaning is correct, then surely when a prophet is quoted in the New Testament we would expect the meaning of the prophecy to be made clear.  The desire of the a-millennialist is to assume that this prophecy should read ‘rule My church,’ or ‘rule My disciples,’ or ‘rule My elect;’ but that was not said.  It is ‘My people Israel.’  The words of the passage are very significant.  Let us not change them.  What an opportunity for understanding the future is lost if they are changed.  The a-millennialist must conjecture and leave out a word here or there.  What is our first conclusion?  It must be that we are to expect Jesus Christ to come to rule His people Israel in a restored kingdom, which will mean, in the words of Psalm 72, dominion over all nations.’

 

 

Acts 2: 16-21

 

 

We have noted that the a-millennialist sees no warrant in the New Testament for a future kingdom [for Israel’s  Messiah, from David’s throne in Jerusalem (Luke 1: 32)], and we have observed from Acts 1 that there certainly is such warrant.

 

 

Acts 2: 17-21 is a quotation from Joel 2: 28-32.  Mr. Alexander, dealing with this passage, said, ‘The negative defence is followed by the positive.’  That is true.  Peter said those men were not drunken, it being only the third hour of the day.  Mr. Alexander added, ‘This is not intoxication, it is inspiration, and the fulfilment of a signal prophecy.’  So, we have an a-millennialist saying that Joel 2: 28-32 is ‘a signal prophecy.’  Signals on the road are to be followed to preserve our own safety and that of others; and they are to be looked for because they give guidance as to when to stop and when to go.

 

 

He gives, in this passage, three ways in which we should of necessity go.  He says, ‘In all such cases, it is necessary, first, to identify the passage; then, to ascertain the form of the quotation; and finally, to fix the sense in which it is applied.’  That gives us an idea of his thinking.  He does not use the word ‘interpreted,’ but ‘applied.’  Let us follow him.

 

 

He says, ‘The first question is determined here, partly by the mention of the prophet’s name.’  Well, I would not say just partly but particularly - by the prophet’s name.  We are told in verse 16, But this is that which was spoken by the prophet Joel.’  It is not Amos, not Isaiah, not David, not Jeremiah, but Joel.  There is nothing ‘partly’ about that; it is definitely Joel.  So far we agree the prophet’s name, and the actual existence of the passage quoted in the text of the Old Testament.  Basically, he says we find in Acts 2: 16-21 the passage from Joel.  Thus he asserts the first part has been answered.

 

 

Next, he desires that we ‘ascertain the form of the quotation,’ and by that he means, to whom is it directed?  We find a wide array of people mentioned in verses 17-18.  It is to all flesh,’ ‘your sons, and your daughters,’ ‘your young men,’ ‘your old men,’ male and female servants.  We know where this Scripture comes from; we know of whom it is speaking; and we know who it is going to affect because we read it in the passage.  So far we are in agreement with Mr. Alexander.  However, he has a problem in verse 17 with the three words ‘prophesy,’ ‘visions,’ and dreams.’

 

 

Mr. Alexander says, ‘As we do not read of any such effects at Pentecost, the terms of the prediction must have been understood by the apostles as figures and types of extraordinary spiritual influence, and not as the precise forms in which the promise was to be fulfilled.’  As he did not see prophecy, visions, or dreams, he thought they must be figures and types.  Now where does he go for his authority?  He concluded Pentecost is not in the precise form that Joel predicted.  It was not the exact form because they spoke in tongues.

 

 

Prophecy in the Bible is not just foretelling the future; it is also forth-telling.  In earlier days, Scottish Free Church Presbyterian Ministers were called prophets, not because they foretold events but because they forth-told the Word of God, or, in other words, they preached.  Could that not be part of the prophecy, forth-telling the Word of God?

 

 

Who knows whether these people at that time - or the night before, or in weeks succeeding - had visions and dreams?  That may be conjecture, but a-millennialists make fatal errors.  Look at this passage in Acts; notice they were all with one accord in one place.’  Those mentioned in chapter 1: 6 would have been there, and also the hundred and twenty referred to later in the chapter together with the vast array of people spoken of in Acts 2: 9-11, who were from different parts of what was then the Roman Empire.  In Acts 1: 8 we read that Jesus promised the coming of the Holy Ghost, and in chapter 2: 24 there is the fulfilment of this, ‘And they were all filled.’  Indeed, they began to speak with other tongues, as the Spirit gave them utterance.’  They forth-told the Word of God to those that were there and the immediate need of those people at that time, whether they were Parthians, Medes, Mesopotamians, or Cappadoceans, was that they heard of the salvation that is in Jesus Christ.  So I would like to ask Mr. Alexander, Who knows whether these people had dreams and visions?  The Scriptures are not exhaustive.  What we have in the Scripture is what the Lord intended us to receive.  There are details that are not there, but we have sufficient for our salvation.  It is on the basis that there is no mention of dreams, visions, or prophecies that Mr. Alexander understands these as only types, figures, and symbols.

 

 

Let us have a careful look at the passage.  Joel 2: 28 speaks about the start of an age.  That is important because Mr. Alexander, who is representative of a-millennialists, sees that this prophecy will be fulfilled in one day, but that is not what Joel predicts.  The age is to begin with dreams and visions; and in the Acts of the Apostles we find prophets - one named ‘Agabus’; we find people speaking in tongues - the verification of the message from heaven in the apostolic era; we see Peter and Cornelius having visions, dreams.  Joel was not predicting a one-day event; he was speaking of an age.  Going on to Joel 2: 32, this passage speaks of calling upon the Name of the Lord Jesus Christ, which we do in the age in which we are living.  In Joel 2: 30 we read of the approach of the end of the age.  Verse 31 gives the events immediately prior to the end of the age.  Also in verse 31 we see the second advent itself.  At the end of verse 32, we note the Deliverer will come to Zion.

 

 

Joel was predicting an age, from the apostolic era with the apostolic gifts, to the Deliverer coming to Zion.  A-millennialists come to this passage (and I heard one not so long ago on this very theme in this passage) and they look at it as a single event that was fulfilled on that day.  Therein lies their problem.

 

 

The passage in Acts follows exactly the same format in its every detail.  It is the initial formalisation of the age.  Verse 17 refers to the day of Pentecost.  In verse 21 is the calling of the elect through this age.  Verse 19 speaks of the end of this age.  Verse 21 gives the precursors of the second coming, and at the end of verse 20 there is the second advent itself, The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.’

 

 

You will know other texts that would compare with that, but Mr. Alexander (with other a-millennialists) has a problem with this verse.  He says, ‘These are prophetic figures for great and sudden revolutionary changes’ - not astral events but mere revolutionary changes in that day.  So Mr. Alexander comes to this verse and because the things stated did not happen on the day of Pentecost he considers it must be figurative; he says ‘it is symbolical.’  He must find another meaning; and countless thousands of others who have come to this passage have done the same.

 

 

Matthew 24: 29-30 speaks of astral activity before our Lord Jesus comes back again.  Comparing scripture with scripture it becomes obvious that a-millennialists show blinkered reasoning.  They look upon this as a day and not as an age.  The prophet saw far beyond the day of Pentecost.  He was still looking onward through the coming centuries, looking at the whole age from its inception to its culmination.

 

 

I do some climbing in the Highlands and I may go for a peak, and when I reach it, realise there is another peak. Joel is like that.  He beheld down the vista of time from Pentecost to the second advent, and there is an era of which he spoke, from inception to culmination.  He saw the first things and the last things.

 

 

We could ask the a-millennialist, when will be ‘that great and notable day of the Lord mentioned in verse 20?  If they look upon that as being one day, it cannot be the first advent as that has passed.  You may be forgiven for saying it is the first advent of our Lord Jesus Christ if you only had the Book of Joel, but it is explained here in Acts.  Surely, we cannot miss the understanding that it speaks of an age. The  a-millennialists would be more ready to apply this to our moral and ethical situation, rather than give us the plain meaning of it.

 

 

This is the first key to be found, that a-millennialists do not clearly distinguish prophetic, especially apocalyptic, Scriptures.  They do not distinguish between the first and the second advents.  I am becoming more and more convinced that they see the second advent from the New Testament only, not from the Old Testament.  I could be wrong with that, and given the variety of a-millennialists, there are probably exceptions to the rule, but I think, generally speaking, that when an Old Testament passage is quoted in the New Testament, they have a problem distinguishing what is the first advent and what is the second advent - the great and notable Day of the Lord.  You need a key to open a door and this first key opens a door to our understanding.  This is one area in which a-millennialists fall down, they do not distinguish between the first and the second advents.  That is why, when they preach, they are blurred on one aspect or the other, because they do not clearly distinguish.

 

 

Acts 2: 29-36

 

 

This passage is another example of how weak the a-millennial system of interpretation is.  It is agreed that this passage is a quotation from three passages of Scripture - 2 Samuel 7: 12-16, Psalm 89: 34, and Psalm 132: 11. Peter, guided by the Holy Spirit, shows that these passages speak of the resurrection of the body, and in particular, the resurrection of our Lord Jesus Christ.  We agree with a-millennialists here; but the Scripture speaks of more.  They only see resurrection, as they do not look into the verses which follow.  We are in complete agreement that this passage speaks of the resurrection, and particularly the resurrection of our Lord Jesus Christ, but a-millennialists try to find a complete fulfilment.  They look for the whole prophecy to be fulfilled at that time.

 

 

In 2 Samuel 7: 12-16, we see God speaking to David, in verse 12, about Solomon (not about Christ in this case).  That is confirmed in verse 13 because it speaks about Solomon building the temple and the Lord God establishing Solomon’s kingdom; and notice the words, for ever.’  In verse 14, God is clearly speaking about Solomon’s future conduct, not the Lord Jesus Christ; not Rehoboam, not others, but Solomon in particular.  Verse 15 continues the same, but when we come to verse 16 we notice a covenant is being initiated, the eternal covenant that was established with David.  Notice it has three parts - (1) his house, (2) his kingdom, (3) his throne.  So, we have here a person, a kingdom, and a throne promised and predicted with the addition, for ever.’

 

 

In Psalm 89: 3-4 there is a quotation from 2 Samuel 7 but with inspired additions.  In verse 3 there is mention of a covenant with a particular person, a chosen servant, David, confirmed by a divine oath with reference to the future.  It is to be established with his seed for ever,’ and the throne built to all generations (verse 4).

 

 

In Psalm 132: 11 more evidence is given to the everlasting covenant of God with David, the LORD hath sworn in truth.’  That is repeated, for it continues, He will not turn from it.’  So, we find a triple affirmation with the truth of this passage and the other two passages, and in Acts all these passages are brought together.  This triple affirmation is by One Who does not need any affirmation because He is the Lord God, Creator and Maker of heaven and earth.  The promise is that ‘of the fruit of thy body (notice, a person) will I set upon thy throne.’  There the throne is spoken of again, and it is David’s throne that is mentioned.

 

 

We can conclude from these three passages, and their being brought together in Acts, that we are looking for two clear events not one; and this is where the a-millennialist falters.  We have seen that these verses speak of the resurrection, as does Acts 2: 31, ‘He seeing this before spake of the resurrection of Christ, that His soul was not left in hell [Hades], neither His flesh did see corruption.’

 

 

Israel, as a nation, ceased to be - until 1948. The Jewish people were scattered throughout the world in A.D. 70 as predicted by the Old Testament Prophets.  The resurrection of a member of the seed of David’s house was required.  Christ was of the tribe of Judah, and that is the point that is being laboured there by Peter on the day of Pentecost, that it was Christ risen from the grave.  At the time Peter was speaking, the destruction of Jerusalem was some time away, but it came, and there is hardly a person today - even amongst those in Israel, apart from some who claim to be Levites - who know to which tribe they belong.  The Lord certainly knows, but many of them do not know.

 

 

But we have the protection and preservation of the line in the Lord Jesus Christ, not in Rehoboam or Hezekiah, but in the preservation of a line for the future in the resurrection of the Lord Jesus Christ.  Notice, we have two confirmations in verse 32, This Jesus hath God raised(the divine affirmation) and, we all are witnesses (the human confirmation).  After this, we find in verses 33-34, the Lord’s ascension and exaltation.

 

 

This is not rocket science; it is simply taking up the Bible and reading in Acts.  There we find a quotation from the prophet; we read the prophet and understand the prophet better, and understand the Acts better.  Firstly, we realise there is a resurrection and ascension of Jesus Christ, followed by Pentecost, all at the beginning of the age.  Secondly, there is an exaltation of the Lord to sit at the right hand of the Father (verse 34) until I make Thy foes Thy footstool (verse 35).  This until reminds us of a future time, and when we make comparisons with other Scriptures, we find that this will be the time when the Lord Jesus Christ comes back in power and manifest glory.

 

 

Now, the a-millennialists think David’s throne is transferred into heaven, but the passage tells us that David is not ascended into the heavens,’ because he has not, as we have not, experienced the bodily resurrection yet.  So David’s throne cannot be in heaven.  The throne that he has never sat upon cannot be his throne.  Some time ago I was able to sit on the seat of the great John Gill.  It was his chair because he sat on it; but that throne in heaven could never be David’s because he has never sat on it (and I do not think that it is any mistake that the inspired writer has included this phrase here).

 

 

So, the first part of the Davidic promise was fulfilled with the resurrection.  The second part of the promise relates to Christ sitting upon the throne, waiting until His enemies are made His footstool - till His second advent - and then sitting upon the throne of David.  We, as pre-millennialists, see a part fulfilment here and a continuing fulfilment when the Lord shall return from His divine throne to sit on David’s throne, exactly as predicted.

 

 

A-millennialists try to find a complete fulfilment, not only in these verses but in all these passages.  They try to find a complete fulfilment whenever a prophet is quoted.  You do not find that method of understanding in passages in the gospels when it speaks about our Lord’s first advent.  So, is it legitimate to expect that method in passages dealing with the second advent?  Looking for a complete fulfilment in New Testament quotes from Old Testament prophetic Scripture is clearly a weakness in their system.  It leads to fanciful reasoning, unwarranted conclusions, and disharmony amongst commentators.  I have found some a-millennialists will not even deal with those parts of Scripture.  Here is the second key - that a-millennialists constantly look for complete fulfilment.

 

 

When I looked for J. A. Alexander’s handling of the throne I found he does not deal with it.  Looking for the rebuilding of the tabernacle mentioned in Acts 15, he does not deal with that.  It seems that when a-millennialists come across something they find difficult they go round it.  These are commentators preparing pastors (who have busy ministries) to understand the Word, and they do not deal clearly with Scriptures in the Old Testament dealing with the second advent.  In fact, and this is serious, some a-millennialists will even turn away from the Authorised Version and will introduce an alternative reading because it suits their particular viewpoint.  So, they rum from the Textus Receptus to an unreliable version because it suits their fancy.

 

 

I thought I may have just stumbled across one example, but no, I found this pattern in many passages, and not just in one a-millennial writer.  They are always ready to use the spiritualising approach, ‘How can we get out of this?  Is there another reading?’  If there is one that favours their view, they will use this reading.  That is unfaithful.  They are willing to accept some words in the one version but not the rest.

 

 

Acts 3: 18-26

 

 

The handling of this passage shows how a plain straight-forward Scripture is muddled by a-millennialism.  J. A. Alexander commented on the phrase, ‘Those things, which God before had shewed.’  He tells us, ‘Before had showed is more exactly rendered in the Rhemish version’ - a papal version which substantiates his own point of view.

 

 

Verse 19 says, Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.’  Mr Alexander has a difficulty because this is speaking, at the end of the verse, about the second advent, so why is there the space of time between people repenting and having to wait for refreshing from the Lord at His second coming?  I record this to show you the tensions that they perceive.

 

 

Of the word refreshing he says, ‘the English versions’ (which would include the Authorised Version) must be set aside upon a double ground; because it violates the usage of the language to ... be philologically justified ... Looking simply at this verse, the times of refreshing ... might denote nothing more than the relief from pain and other pleasurable feelings, which accompany repentance and conversion.’  They always have to be redefining these Scriptures.  They cannot accept them as the straightforward passages they are.  They look for other authorities.  They make tensions for themselves.  This is the strange thing. I could go on, but will leave it at that, although I would like to have mentioned Acts 15.

 

 

Conclusions

 

 

Having had a number of a-millennialists in my home, I have tried an experiment - I have told them exactly what I believe to see what reactions I would get.  I have found that the vast majority of them have not shown us the respect of seriously considering the pre-millennial viewpoint.  They are not familiar with the truth that we hold.

 

 

One minister was aghast that Philippians 2, which speaks about the Lord being known in all the earth, was a prophecy about the Second Advent.  He told me it was a theological passage dealing with the first advent!  He was staggered that I looked upon it as a second advent passage.  It is, of course, a quotation from Habakkuk in the Old Testament.  It is very clearly second advent, but because he had not studied it he was unaware of its implications.

 

 

As discussions have developed, I found that such ministers have no reasoned or reasonable reply.  One of them said that things were getting better in the world.  Clearly things are getting worse.  There may be localised revivals in some parts of the world, like areas in Africa or South East Asia; but we are living in a post-Christian culture in this country, and, generally speaking, the more advanced men become the more depraved they are.  Giving them computers or adding to the length of life through medical advances does not make society any better.

 

 

A-millennialists seem to me to be abysmally ignorant of what we stand for - some of them even associate our beliefs with dispensationalism.  A guest in my home, from a dispensational background, said that when he went to college he was taught the a-millennial viewpoint; and he threw away all his dispensational baggage.  I think that they consider that our pre-millennial position goes to the same excesses as that of dispensationalism, with the same type of false conclusions and muddled thinking; but we are not dispensationalists, we are historic pre-millennialists.  We hold to the same viewpoint, by and large, that the church did for the first three centuries - before Constantine’s time, the time when Christianity was made the religion of the Empire and paganism was brought into the Roman Church.  But we hold to that simple faith that the believers held for the first three centuries, and to which various groups of believers down through the years have also held.

 

 

A-millennialists also tend to associate our viewpoint with that of the cults.  Some cults may have a form of pre-millennialism, but at least they have an optimistic viewpoint, which is more than we can say for a-millennialists!  We give Christ His place as co-equal with the Father, whereas the cults do not.  One of the powers of cults is that they take strands of the truth and weave it into their false beliefs, but that does not make that misused truth any less true.  I do not know if the Munster tragedy has been cast in your face, as it has in mine, but in Munster a pre-millennial group of German Anabaptists barricaded themselves into a city.  There was a great disaster there and many people were killed.  But that is not where true pre-millennialism leads.

 

 

I have also found that a-millennialists tend to think that pre-millennialism is immature, and consequently naive.  I have even heard a chairman of a conference say that as a young Christian matures he progresses from pre-millennialism to a-millennialism to post millennialism.  Many of those training for the ministry do not want to be found holding to a belief which is seen as immature!

 

 

Today pre-millennialism is a minority viewpoint, and while minority does not mean incorrect, how many people want to be in the minority?  Remember the twelve spies that came back to Moses.  There was a majority report which was unfavourable and there was a minority report by two of them, Joshua and Caleb.

 

 

Another viewpoint links pre-millennialism with Arminianism.  I have asked, ‘Have you not heard of the Sovereign Grace Advent Testimony, which proclaims the doctrine of grace and pre-millennial truth?’ but sad to say, many do not know there is a group of people who hold to the doctrine of grace and give the Lord His due glory, and who also have this great optimistic view of the future.

 

 

I feel that the a-millennial position is one of intellectual snobbery, which seeks human approbation.  Men tend to ask, What says Luther? What says Calvin? What says David Brown?  Well, I say, What saith the Scriptures? That is where we should be looking for approbation.  We should not bother about what men, however great or good, say.  They may have been men greatly used of the Lord but they were only men.

 

 

Years ago, I was post-millennial.  Looking back, I can say I did not hold to that belief out of conviction but because it was a generally held belief of the peer group in which I was.  It seems to me that many a-millennialists hold that position because it is the consensus of the majority of the men they have been taught to respect.

 

 

Let me close by telling you of an American of the last century, a man named George Eldon Ladd.  He said that more people have become modernists and liberals from an a-millennial position than from a pre-millennial point of view.  I do not doubt that this is the case because the pre-millennial viewpoint causes us to be honest with the Scriptures and honest to ourselves; and above all things we want to glorify the Lord of the Scriptures.

 

 

I think, as the Lord’s people, we have to bear a testimony, and I desire to continue my challenges to a-millennialists.  I take the things that I glean from studying the Scriptures and with these two keys of which I have spoken, I try to show the sad mistakes being made.  Oh! what a vast amount of blessing these people lose; and what a vast amount of blessing I have received since Mr James Payne first sent me the magazine.  I started reading the books and getting tapes and the blessings that I have had since 1979 to this day have been some of the greatest blessings that I have had from the Word of God.  A-millennialists are denying themselves these blessings, but more importantly, they are denying the Lord His glory.

 

 

*       *       *       *       *       *       *

 

 

39

 

The Purpose of Prophecy

 

 

By Stephen A Toms

 

 

(This is a summary of a message given at the London meeting of the Sovereign Grace Advent Testimony on 28th March 2008.

It was recorded and CDs and cassettes of the full message are obtainable).

 

 

There are reasons why God has put such a considerable amount of prophecy in the Bible but I am merely suggesting six of these.  I would commence, however, by mentioning things which are not reasons for prophecy having been given.  Future things are not revealed that we should boast of our knowledge.  In a world where so few realise what is happening we might well be tempted to extol ourselves with the knowledge we have from Holy Scripture concerning Israel, Babylon (Iraq), Europe, etc.  But a right understanding should make us resist self-glory.

 

 

Then prophecy has not been given to be ignored as is common amongst God’s professing people, even amongst ministers.  Those who do not consider prophetic truth deprive themselves of a large part of God’s revelation.  Similarly, prophecy has not been given to be explained away, by asserting God does not really mean what He has said.  Additionally, we are not to regard prophecy as a secondary matter, or a trifling issue causing division.  In fact, it is not truth which brings division.  It is error that does that.

 

 

So That We May Know God Is In Control

 

 

If prophecy is rightly understood, it becomes obvious that God is working all things according to the counsel of His Own will (Ephesians 1: 11).  God knows exactly what He intends to do and prophecy is the revealing of this intention, which He will sovereignly and perfectly perform.  Jesus said, I tell you before it come, that ... ye may believe (John 13: 19).

 

 

There are various examples in the Scriptures of things, which must come to pass, being revealed, but perhaps some of the main ones are found in the Book of Daniel.  Chapters 2, 7 and 8 give details of things which were to happen.  Some of these things were precisely fulfilled, and this clearly indicates to us that what has not yet occurred will, with equal certainty, be fulfilled.  Chapter 4 specifically states that a dream was given to the King Nebuchadnezzar that he might know that the Most High ruleth.’

 

 

Judges 2: 1 emphasises that what God has said, He will do.  He said, I will never break My covenant.’  So, His Word must come to pass.  God is sovereign, not trying to be.  Therefore, there is no possibility of His changing the covenant which He made with the patriarchs concerning the future of the nation of Israel.

 

 

So That Events Will Not Take Us By Surprise

 

 

Some teachers like to emphasise that the Lord will come as a thief in the night.’  That may be so for the unregenerate, but those who are the Lord’s, and love and understand His word are told 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(1 Thessalonians 5: 4-5).

 

 

In the Old Testament account of Joseph, we read of dreams given to Pharaoh so that when the famine came, it would not be unexpected.

 

 

At Pentecost, Peter spoke (Acts 2: 23) of the wickedness of those who crucified the Lord Jesus, but it fulfilled God’s determinate counsel and foreknowledge.  Any who simply believed the plain prophetic words would know that the action brought to pass the predetermined purpose of God.

 

 

Much is said in the Scripture about the perilous times of the last days.  In Daniel 8: 23 the rise of the antichrist is foretold and the period is described by God as being when transgressors are come to full.’  When these things happen, they will not take true believers by surprise.

 

 

So That We May Not Be Agitated About The Way Things Are Going

 

 

Those who do not believe pre-millennial truth seem to get very agitated about the way things are going.  As the apostasy deepens, many teachers seem to be getting frantic about the need for revival.  We would all love to see revival but we must not disregard what the Word of God says about the end of this age.  Jesus said to His disciples, Peace I leave with you, My peace I give unto you (John 14: 27).  The Psalmist asked, Wherefore should I fear in the days of evil?’ (49: 5)

 

 

Luke 24: 4 tells us of the disciples being perplexed because they did not believe the things plainly told them by the Saviour.  Also, in verse 17, we read of the two disciples on the way to Emmaus, with similar unbelief, being sad.’

 

 

Paul exhorts us in 1 Thessalonians 4: 18 to comfort one another by speaking to each other about the coming of the Lord.  What a difference it would make if pastors and preachers comforted the Lord’s people by speaking much of the facts revealed concerning the Lord’s coming again!  When Jude speaks of the mockers of the last time he tells us to remember the words spoken by the apostles (verses 17-18).  A correct understanding of those things which must surely come to pass must help and comfort rather than agitate us.

 

 

So That We Are Driven To Prayer

 

 

When Abraham was told what God was to do to Sodom and Gomorrah, he prayed (Genesis 18).  When Daniel read and believed that there would be a literal 70 years (in Jeremiah 25: 11-12 and 29: 10), he prayed (Daniel 9).  Ezra took literally what was said in Deuteronomy 31: 29, and this caused him to pray (Ezra 9).  When God promised David that He would ‘stablish the throne of his kingdom for ever, David prayed (2 Samuel 7).  If we are brought, by God’s grace, to understand the prophetic word, it should cause us to pray.

 

 

So That We Might Live In The Light Of The Revelation

 

 

Messengers were sent to Lot to tell him what God intended to do to Sodom (Genesis 19) and it was for the express purpose that he would act upon it and escape for his life.  In Genesis 37, we read of Joseph being told the future by dreams and although so many things in his experience must have indicated that the fulfilment could never be, the revelation was precisely brought to pass.  Psalm 105: 19 shows that the Word of the Lord tried him but it was only until his time came.

 

 

Moses heard God’s call from the burning bush.  There was much to dishearten Moses but ultimately, God did deliver Israel from Egypt, as He promised.

 

 

Mordecai knew that deliverance would arise to the Jews (Esther 4: 14) because he understood that God would never break His covenant.  He did not know from where the deliverance would come, but he encouraged Esther to do what she could, in the light of the revelation.

 

 

In Revelation 1: 3, we read of the blessing for those who read and keep.  The keeping is as important as the reading.  In the New Testament, I counted fourteen times when believers are told to watch.  Seven of those times are definitely connected with the second coming of the Lord Jesus (see Matthew 24: 42-43; 25: 13; Mark 13: 33-37; Luke 12: 37-39; 21: 36; 1 Thessalonians 5: 6; Revelation 16: 15).  We are instructed to watch, so what does that mean?  It does not mean that we should stand gazing up into the air.  Surely, it must be obvious that we should be watching for the signs which are foretold in the Bible.  Yet sadly, many professing Christians have no idea what these signs are, and consequently, cannot obey the Lord’s command.  How foolish not to want to know.

 

 

We look for the signs because we look for the Saviour.  Jesus said, ‘Learn a parable of the fig tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh; so likewise ye, when ye shall see all these things, know that it is near, even at the doors (Matthew 24: 32-33).  What could be clearer than that?

 

So That We Might Be Purified

 

 

1 John 3: 3 tells us, Every man that hath this hope in him purifieth himself.’  The previous verse informs us what the hope is, as it speaks of the appearing of the Saviour.  No wonder the devil does not like God’s people to think about prophecy!  Meditating thereon should lead us to seek to live in obedience to the Word of God.

 

 

The Bible clearly teaches separation, i.e. that God’s people are a separated people, separated from false religion and separated from the world.  But even if the Bible did not teach this, a right understanding of the way things will develop on this globe would make any reasonable person want not to link up with evil and error.

 

 

Job understood things about the latter day upon the earth and although he was not perfect, the last chapter of his book shows that God was angry with his friends because they had not spoken of Me the thing that is right, as My servant Job hath.’

 

 

Paul states in 1 Corinthians 6 about Christians going to law against one another - before the unbelievers.  He explains that if they understood millennial doctrine properly it would help them.  It is profitable to study the times in this chapter that the apostle says, Know ye not?’

 

 

The whole situation is summed up in 2 Peter 3: 11.  After speaking of the last days, the apostle says, Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?’

 

 

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[PART 6]

 

 

CONTENTS

 

 

40 ISRAEL’S DISTINCTIVE BLESSEDNESS IN THE MILLENNIUM

 

 

41THE COMING OF THE LORD

 

 

42 JERUSALEM

 

 

43 THE UNITED STATES UNDER ANTICHRIST

 

 

44 THE EPISTLE OF TITUS

 

 

45 MOHAMMEDANISM: WHAT IS IT?

 

 

46 REMARKS ON JOHN 5: 24-29

 

47 MILLENNIALISM

 

48 PROPHECY

 

49 A REVIED BY J. A.  GREEN

 

 

*       *       *

 

 

40

Israel’s Distinctive Blessedness in

the Millennium

 

 

By James Stephens, M.A.

 

 

(This year marks the ter-jubilee of the birth of Mr Stephens, who was for 46 years the pastor at Highgate Road Chapel, North London.

We are pleased to include this message given by him at an S. G.A. T Conference on 25th March, 1926).

 

 

[Volume 24, No 20   October/December, 1996]

 

 

-------

 

 

While there may be a measure of blessedness in all nations during the millennial age, there will be a special and distinctive blessedness in the nation of Israel.  There will be in all nations the blessedness that will result from this - that Satan, who meanwhile, with marvellous effectiveness, deceiveth the nations, shall be bound and shut up in the abyss during the thousand years; that under the direct reign of Christ peace on earth shall be established and maintained; that wickedness will be summarily dealt with, and the righteous be upheld and made to flourish; that all political and social hindrances to the proclamation and to the prevailing of the Word of the Truth of the Gospel will be taken out of the way; and that the Holy Spirit of God will be present in extraordinary fullness of energy in all the earth.

 

 

The earth shall be filled with the knowledge of the glory of God, the knowledge of the excellencies of Him Who is over all blessed for ever, and Who is the God and Father of our Lord Jesus Christ.  Israel will participate in this blessedness, and at the same time, will have a blessedness peculiarly its own.

 

 

The Lord’s Peculiar Treasure

 

 

Of the nation of Israel it will continue to be said during the whole of the thousand years, The LORD hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth (Deuteronomy 14: 2).  The purpose which the Lord expressed in the day when He avouched Israel to be His peculiar people, will come to complete and abiding fulfilment, ‘The LORD hath avouched thee this day to be His peculiar people, as He hath promised thee, and that thou shouldest keep all His commandments; and to make thee high above all nations which He hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the LORD thy God’ (Deuteronomy 26: 18-19).  Israel will be not only the Lord’s peculiar people, but His ‘peculiar treasure’ (Psalm 135: 4).

 

 

The relationship between the Lord and His nation will be according to His Word, ‘I will betroth thee unto Me for ever’ (Hosea 2: 19).  Israel will thus be held in distinguishing favour.  It is true that it will be in millennial days, even as it is now, that individuals of all nations who, through faith in Jesus, shall be brought under the cover and value of His finished work, and into experience of new life will be collectively ‘a peculiar people,’ or otherwise, a people for God’s own possession; but it does not appear that any one nation besides Israel, will as a nation be the Lord’s peculiar people.  It may well be that the great majority of the individuals of every other nation will have saving faith in Christ, while that will be, universally, outward acknowledgement of the true God; but it is not possible to say that any one nation will be, in its entirety, as the nation of Israel will be in its entirety, a people holy unto the LORD.’

 

 

We read of some members of other nations who will yield feigned obedience; and at the close of the millennium, when Satan is temporarily loosed, there will be nations deceived by him as will Israel in no wise be.  It is written, All Israel shall be saved,’ that is, the entire nation, as it will be in the opening days of the millennium, will be converted and forgiven and made regenerate; and it would appear that this astounding work of grace will keep repeating itself in the case of each succeeding generation.  Israel, in its successive generations, will continue to be the Lord’s peculiar treasure in which His delight will be; and will be His betrothed.  I will give them one heart and one way, that they may fear Me for ever, for the good of them, and of their children after them (Jeremiah 32: 39). In the LORD shall all the seed of Israel be justified, and shall glory (Isaiah 45: 25).  Thy people also shall be all righteous: they shall inherit the land for ever, the branch of My planting, the work of My hands, that I may be glorified (Isaiah 60: 21).

 

 

Practical Righteousness will Characterise Them

 

 

It will thus come to pass that practical righteousness, practical holiness, will characterise the entire national life of Israel.  No other nation will be in its entirety so characterised.  The keeping of the commandments of God will be the constant concern of the whole nation.  In all their governmental procedure, in all their civic and social arrangements, there will be an application of the principles of God - intelligent, unhesitating, whole-hearted.  In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD ... yea, every pot in Jerusalem shall be holiness unto the LORD of Hosts(Zechariah 14: 20-21).

 

 

It is not, of course, that the nation will walk sinlessly and be without the need, all the time, of the cleansing Blood; but it is that it will be, distinctly and manifestly, a God-fearing nation, and that as compared with other nations it will be pre-eminently so.  To Israel will pertain this distinctive blessedness.

 

 

Unparalleled Prosperity Theirs

 

 

God will make manifest the blessedness that will be the portion of Israel through their being His peculiar people, by bestowing on them, in a distinguishing way, temporal and material prosperity.  While yet, in the far past, Israel was in Egypt, they were, we read, fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.’  This marked them as it did not mark the Egyptians, and was theirs as a distinctive favour from God.  And, similarly, it will happen to Israel throughout the millennium, above and beyond (one would gather) what will happen to any other nation.

 

 

God will keep on fulfilling His words: ‘I will multiply men upon you, all the house of Israel, even all of it’ (Ezekiel 36: 10).  Israel shall blossom and bud, and fill the face of the world with fruit; (Isaiah 27: 6).  Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered’ (Hosea 1: 10).  The LAND of Israel also shall be made a specially delightsome land. The LORD shall comfort Zion: He will comfort all her waste places; and He will make her wilderness like Eden, and her desert like the garden of the LORD (Isaiah 51: 3).  There shall be, and continue to be, outstanding national prosperity and glory for Israel, God’s holy nation, far exceeding the prosperity and glory under Solomon’s reign.

 

 

The Lord’s Presence

 

 

God will own Israel as His Own peculiar people by giving them to have throughout the millennium, in Jerusalem their capital, a supernatural manifestation indicative or expressive of His Own presence in their midst.  The LORD will create upon every dwelling place (over the whole habitation) of Mount Zion, and upon (over) her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon (over) all the glory shall be a defence (spread a canopy).  And there shall be a tabernacle (pavilion) for a shadow in the daytime from the heat, and for a (place of) refuge, and for a covert from storm and from rain’ (Isaiah 4: 5-6).

 

 

It will be similar to what it was with Israel in the wilderness, on the coming out of Egypt: The LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:  He took not away the pillar of the cloud by day, nor the pillar of fire by night (Exodus 13: 21-22).  In this it will be manifest to the world that the LORD hath chosen Zion, He hath desired it for His habitation;’ and that He hath said of it, This is My rest for ever; here will I dwell; for I have desired it (Psalm 132: 13-14).  God’s dwelling in Zion will constitute for Israel distinctive blessedness.

 

 

No doubt, it will be in millennial days as it is in the present time, wherever, among all nations, believers will be gathered together in the Name of Christ He will be present in their midst - present spiritually.  Saints will then, as now, be builded together for an habitation of God by the Spirit.’  But it will not be true of any nation as nation that God is among them in continuous manifest supernatural working. The Lord Jesus Christ will not personally manifest Himself in the capital city of any nation as He will in the capital of Israel - at least from time to time.

 

 

Jerusalem, the Centre of Teaching

 

 

In consequence of this distinguishing favour to Jerusalem, distinctive blessedness of various kinds will be the portion of the nation of Israel.  (1) Many peoples shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob, for He will teach us of His ways, and we will walk in His paths; for out of Zion shall go forth the law, and the word of the LORD from Jerusalem (Isaiah 2: 3).  This will take place while yet ‘the Scripture of Truth’ as we have it will abound in every land.

 

 

May not this mean that in Jerusalem, as in a Seat of Heavenly learning, there will be opening up of the spiritual import of Levitical law such as at present obtains but little among Gentile teachers; there will be an unfolding and explaining of the ways of God, especially as these ways have been, and will be expressed in His manifold and wonderful dealings with Israel; there will be taught in great wisdom the application of the laws and principles of God to actual, practical life in the multitudinous phases.  If it should be so, or if anything like this should be the case, then to Israel will pertain the blessedness of being made a blessing to other peoples.  The God Who said to Abraham, I will bless thee,’ and added, I will make thee a blessing,’ is the God of Israel, Whom we expect to show the like distinguishing favour to His nation in the millennium.

 

 

In that day it will be said, Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee; and nations shall come to thy light, and kings to the brightness of thy rising (Isaiah 60: 1, 3).  Kings and nations shall appreciate and seek the light that will be shining in Zion.  And thus to Israel will belong the special happiness of being a benefit and a blessing to other nations, above what any other nation is to its fellow-nations.

 

 

Christ Will be King

 

 

(2) When Christ comes again it will be found to be, as God has predictively said: I have set My King upon My holy hill of Zion (Psalm 2: 6).  Christ will be King of Israel, sitting on the throne of His father David. But the Lord,’ the King of Israel, shall be King over all the earth (Zechariah 14: 9).  The centre and seat of government for Israel will be the centre and seat of government for the whole earth.

 

 

This will mean distinguishing honour for Israel above all nations, and honour that will have in it a distinctive blessedness for Israel. The LORD of hosts shall reign in Mount Zion, and in Jerusalem, and before His ancients gloriously(Isaiah 24: 23).  From thence, He shall judge among the nations, and shall rebuke many peoples (Isaiah 2: 4).  From thence, He shall speak peace unto the nations (Zechariah 9: 10).

 

 

While Christ will be present bodily, according as His feet shall stand upon the Mount of Olives,’ it is not to be understood that He will be present bodily all the time, or be bodily occupying a dwelling-house in Jerusalem.  The saints who shall have been raised [out from the dead’ (Phil. 3: 11, cf. Lk. 20: 35)] at His coming, and who shall [at times] be ever with the Lord, shall be with Him in the new Jerusalem, the heavenly city, let down from God out of heaven, not onto the earth, but unto a certain proximity to it, and so as to be just over the earthly Jerusalem.  Between the heavenly Jerusalem and the earthly Jerusalem, there shall be for Christ and His risen saints very close and intimate connection, and there shall be on their part much coming and going.

 

 

In this way it will be possible for the risen saints of the heavenly city to reign with Christ over the earth: at the same time it will remain that the earthly centre and seat of Christ’s government over the earth will be Jerusalem, the capital of the nation of Israel.  There will be blessedness for Israel in Christ’s manifesting Himself in the glory of supreme governing power and authority in their midst.

 

 

Jerusalem, the Centre of Worship

 

 

(3) Jerusalem, in the midst of Israel, shall be throughout the millennium, a place and centre of worship above any city or place in the whole world. There will be there, as nowhere else, worship after the order appointed in the days of Moses.

 

 

We are told in Ezekiel (chapters 40-44) that there shall be a restored [millennial]* temple, and restored sacrifices and a restored priesthood of the sons of Levi.  As to the restoration of the sacrifices, it will at once occur to the mind that this seems to be in conflict with the great statement concerning Christ’s sacrifice - ‘By one offering He hath perfected for ever them that are sanctified’ (Hebrews 10: 14).  The apparent contrariety may disappear if we consider the future sacrifices, not as formerly, typically anticipative of the one great Sacrifice, but retrospectively, commemorative.  Whatever sacrificing God will have maintained in Jerusalem in the future, this will remain as a sure fact, that Christ, at His first coming,appeared to put away sin by the sacrifice of Himself’ (Hebrews 9: 26).

 

[* That is, the temple which Christ Himself (with others, who shall partake in its building) - after the temple mentioned in 2 Thess. 2: 4 - (which the Antichrist will desecrate) - is destroyed:-

 

Thus speaketh the LORD of hosts, saying, Behold, the Man whose name is the Branch; and He shall grow up out of his place, and He shall build the temple of the LORD; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a Priest upon His throne…” (Zachariah 6: 12b-13. cf. Mark 11: 17.).]

 

 

At the same time, this future sacrificing may, by way of memorial, vividly and impressively set forth the One Sacrifice so that IT will be remembered with fuller apprehension of its value and ever-renewed adoring gratitude.  Allowing for the restoration of sacrifices, the restoration of the priesthood presents no difficulty; for this is in line with what is said in 1 Chronicles 23: 13, that Aaron was separated, he and his sons for ever,’ that is, as long as [this restored earth (Rom. 8: 19-21) and] the nation as a nation should last.  The temple also, when it is restored, will be a house of prayer for all nations.

 

 

The great feasts of Israel will also again have place and be kept in Jerusalem; and they shall not be kept by Israel only, but other nations shall be Israel’s fellow-worshippers and fellow-celebrants.  It shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.  And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain (Zechariah 14: 16-17).  When ‘the mountain of the LORD’s house shall be established in the top of the mountains,’ ‘all nations shall flow unto it.’  Nations shall flow, it may be in this sense - that great companies of every nation shall go up with gladness, or it might be, in this sense also, that nations will eagerly present themselves in Jerusalem in the person of officially-appointed responsible representatives.

 

 

We do not forget how, when the woman of Samaria said to Jesus, ‘Our fathers worshipped in this mountain (Gerizim); and ye say that in Jerusalem is the place where men ought to worship,’ Jesus answered her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father ... the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him (John 4: 20-24).

 

 

Our Lord’s words affirmed that all places, as well as Jerusalem, would be places of acceptable worship if only the worship were worship according to God’s mind.  This will, of course, hold good during the millennium.  At the same time, there will be superadded the call and the privilege for all nations to enter into association with the privileged Israel, in that [Holy] city [of Jerusalem] which the Lord shall account His earthly rest and dwelling-place, and where His visible glory shall be shining forth for the thousand years.

 

 

The Plenitude of the Holy Spirit

 

 

What a place of joyful worship that city of holiness and truth shall be in those days to come.  Besides the visible glory, there will be there in continuous plenitude of effusion the Holy Spirit in His mighty grace.  With one accord, all the lands shall make a joyful noise unto the LORD,’ shall serve the LORD with gladness’ and ‘come before His presence with singing,’ shall enter into His gates with thanksgiving, and into His courts with praise (Psalm 100).  Israel shall boast in God, and the nations shall join in this with Israel.  There will be a very exultation of worship, and at the same time worship that will be worship in spirit and in truth.  To Israel will be given the distinctive blessedness of having this in the midst.

 

 

We cannot tell how much it will mean for Israel to be, all through the millennium, God’s own peculiar treasure.  As a bridegroom rejoiceth over a bride, so the Lord will rejoice over the nation.  Notwithstanding the excellency of distinguishing favour shown to Israel, and pre-eminence in experience of blessing, the nation will find the other nations - not moved with envy or jealousy (with some exception at the beginning and end of the millennium), but on the contrary, rejoicing in their joy.  Israel will be such a blessing to other nations, or the blessing of the nations will be so bound up with Israel’s blessing, that they will take pleasure in God’s great goodness to His peculiar people.

 

 

It is evident that there will also be this most wonderful happening, that Israel will not be lifted up in pride or arrogancy or national glorying because of all their marvellous prosperity and distinction.  There will be accorded to them this very great grace to keep saying, God hath not dealt with us after our sins, nor rewarded us according to our iniquities: for as the heaven is high above the earth, so great is His mercy toward them that fear Him.’  If they glory, their glorying will be all in the Lord.

 

 

When God makes of Israel His peculiar treasure, He will exhibit before the eyes of the nations THE EXCELLENCY OF GRACE.  What nation has sinned as Israel has?  What nation has provoked and dishonoured God as this one?  What nation has been obstinate, rebellious and apostatising as this one?  Has any nation sunk deeper in guilt?  When it is Israel that receives pardon of God it will be said, Who is a pardoning God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage?’  And when God enters on taking continuous delight in Israel, will it not be as when He made of Saul the persecutor and blasphemer a saint and an apostle in whom the Lord glorified Himself.  Could grace further go?

 

 

Divine Grace, Faithfulness and Wisdom

 

 

When God makes of Israel His peculiar treasure He will exhibit before the eyes of all the PERFECTION OF FAITHFULNESS.  For in proceeding thus He will act in fulfilment of a covenant made thousands of years previously.  No lapse of time shall have made Him forgetful of that covenant, no ingratitude or wickedness on the apart of Israel shall have made Him alter or modify His purpose.  Hath He said and shall He not do it.’

 

 

And when God makes of Israel His peculiar treasure it will be as if WISDOM IN ITS SUPREME WONDERFULNESS had come into evidence.  Now, if the fall of them (Israel) be the riches of the world, and the diminishing of them be the riches of the Gentiles; how much more their fullness?’  Oh the depth of the riches both of the wisdom and knowledge of God!  How unsearchable are His judgments and His ways past finding out!

 

 

*       *       *       *       *       *       *

 

 

41

The Coming of the Lord

 

(Chiefly in Scripture Language)

 

By Robert Brown

 

 

(This article is taken from the book, ‘Text Meditations: in the Form of Short Treatisespublished in 1903).

 

 

[Volume 26, No 10   April/June 2004]

 

 

-------

 

 

This same Jesus, Which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into Heaven(Acts 1: 11).

 

 

Some persons, who hold the unscriptural notion of ‘a secret rapture,’ have supposed that this passage teaches, that as only a few persons, who were believers in Jesus, saw Him go into heaven, and none others, that this will be the case when He comes again; and that, therefore, He will come secretly, and that believers only (some say all, and others, watchful ones only) will see Him when He comes.  But this notion is rebutted, not only by the positive and absolute statements of Scripture to the contrary, but by this very passage itself; for the so and in like manner expressly refer to the going and coming again only of the Lord Himself, i.e. that He went up in a cloud,’ and from the Mount of Olives;’ and so and in like manner it is also expressly stated that He will return - [at the end of the Great Tribulation].

 

 

1. He went up in a cloud: so also will He return.

 

 

Behold, He cometh with clouds; and every eye shall see Him (not a few only), and they also which pierced Him: and all the kindred of the earth (tribes of the land, i.e. of Israel: for Israel will then be gathered into their own land) shall wail because of (for) Him.  Even so, Amen (Revelation 1: 7).

 

 

Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken.  And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth (land, i.e. of Israel) mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.  And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other (Matthew 24: 29-31).

 

 

But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken.  And then shall they see the Son of man coming in the clouds with great power and glory.  And then shall He send His angels, and shall gather together His elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven (Mark 13: 24-27).

 

 

Jesus said unto the High Priests and the Elders, Ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven (Mark 14: 62).

 

 

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken.  And then shall they see the Son of man coming in a cloud with power and great glory.  And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh (Luke 21: 25-28).

 

 

For the Son of man shall come in the glory of His Father, with His angels; and then He shall reward every man according to his works (Matthew 16: 27).

 

 

Whosoever therefore shall be ashamed of Me and of My words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when He cometh in the glory of His Father with the holy angels (Mark 8: 38).

 

 

2. He went up from the Mount of Olives;

so also will He return to it.

 

 

And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.  And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with Thee (Zechariah 14: 4-5).

 

 

For, behold, the LORD cometh forth out of His place, and will come down, and tread upon the high places of the earth (i.e. the land of Israel.  See in proof Deuteronomy 32:13; Isaiah 58:14; Amos 4:13). And the mountains shall be molten under Him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place (Micah 1: 3-4).

 

 

Out of Zion, the perfection of beauty, God hath shined.  Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him.  He shall call to the heavens from above, and to the earth, that He may judge His people.  Gather My saints together unto Me; those that have made a covenant with Me by sacrifice.  And the heavens shall declare His righteousness: for God is judge Himself (Psalm 50: 2-6).

 

 

A fire goeth before Him, and burneth up His enemies round about.  His lightnings enlightened the world: the earth saw, and trembled.  The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth.  The heavens declare His righteousness, and all the people see His glory (Psalm 97: 3-6).

 

 

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 with His mighty angels, in flaming fire taking vengeance on them that know not God, and [a disjunction] that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting [Gk. ‘aionion’ = ‘age-lasting’]* destruction from the presence of the Lord, and from the glory of His power: when He shall come to be glorified in His saints, and to be admired in all them that believe in that day** (2 Thessalonians 1: 6-10).

 

[* 2 Tim. 2: 12. ** Heb. 4: 11. cf. 10: 23-27.]

 

 

And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD (Isaiah 59: 20).

 

 

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits: that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.  And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob (Romans 11: 25-26).

 

 

And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications: and they shall look upon Me Whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn (Zechariah 12: 10).

 

 

In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness (Zechariah 13: 1).

 

 

3. And when the Lord Comes Again, His People will be caught up in the Clouds

to Meet Him in the Air; and will Descend with Him to the Earth

 

 

For if we believe that Jesus died and rose again, even them also which sleep in (through - dia, i.e. through, or by means of the instrumentality of) Jesus will God bring with Him.  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 (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: then we which are alive and remain shall be caught up together with them in the clouds, to meet (eis apanteesin, to meet and return with. See in proof Acts 28:15.  See also Matthew 25:1-6, where only the same phrase occurs) the Lord in the air: and so shall we ever be with the Lord’ (1 Thessalonians 4: 14-17).

 

 

For Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed, in a moment ... 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 (1 Corinthians 15: 51-53).

 

 

For as in Adam all die, even so in Christ shall all be made alive.  But every man in his own order (or in his own proper band): Christ the firstfruits; afterward they that are Christ’s at His coming (1 Corinthians 15: 22-23).

 

 

And Enoch also, the seventh from Adam, prophesied of these (i.e. of the ungodly in the last days), saying, Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among thern of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him (Jude 14-15).

 

 

He which testifieth these things saith, Surely I come quickly.  Amen.  Even so, come, Lord Jesus (Revelation 22: 20).

 

 

An equally false notion also prevails, that the preaching of the gospel is to convert the whole world to Christ; which a few texts only will serve to confute; for we are expressly told that, God at the first did visit the Gentiles, to take out of them a people for His Name (Acts 15: 14); and that this people would be hated and persecuted by the world: for Jesus said of such, If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you .... If they have persecuted Me, they will also persecute you (John 15: 19-20).

 

 

Indeed, Daniel tells us that Antichrist shall wear out the saints of the Most High,’ and shall make war with the saints,’ and prevail against them; until the Ancient of days came,’ i.e. until the second coming of the Lord Himself; when judgment will be given to the saints of the Most High; and the time came that the saints possessed the kingdom (Daniel 7: 25, 21, 22) - a time referred to also by our Blessed Lord, when He said, And shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them? I tell you that He will avenge them speedily.  Nevertheless, when the Son of man cometh, shall He find [the] faith on the earth (Luke 18: 7-8) - a question which implies that it will then, in consequence of such persecution, be at a very low ebb indeed.

 

 

So far the from the world getting better before the second coming of the Lord, the Scriptures plainly reveal, that it will get worse and worse.  For Jesus Himself tells us that, Many false prophets shall rise, and shall deceive many.  And because iniquity shall abound, the love of many shall wax cold;’ and that these false Christs, and false prophets ... shall shew great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect (Matthew 24: 11, 12, 24).

 

 

While Paul tells us that, in the last days perilous times shall come,’ of which he gives a fearful description; and says that, all that will live godly in Christ Jesus shall suffer persecution;’ and that evil men and seducers shall wax worse and worse, deceiving, and being deceived (2 Timothy 3: 1-5, 12, 13).

 

 

Daniel also, when speaking of these times, tells us that the transgressors will then come to the full; and that this will take place in the last end of the indignation (Daniel 8: 23, 19) - i.e. against Israel.  This last end of the indignation will culminate in the great tribulation,’ which is so often spoken of in the Scriptures as occurring at the time of the end.’

 

 

Daniel speaks of it, when he says, And at that time shall Michael stand up, the great prince which standeth for the children of thy people (i.e. of Israel): and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book (Daniel 12: 1).

 

 

Jeremiah also refers to it, For thus saith Jehovah, We have heard a voice of trembling, of fear, and not of peace.  Ask ye now, and see whether a man doth travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?  Alas! for that day is great, so that none is like it; it is even the time of Jacob’s trouble: but he shall be saved out of it (Jeremiah 30: 5-7).

 

 

Our Blessed Lord Himself also refers to it, For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.  And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened (Matthew 24: 21-22).

 

 

And that this will take place just before the second coming, we have His own express testimony - ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth (land, i.e. of Israel) mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.  And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other (Matthew 24: 29-31). (This paragraph is repeated to complete the connection).

 

 

And this gathering will include all that are Christ’s (1 Corinthians 15: 23) - even the martyrs under the great tribulation,’ as we learn from Revelation 7: 14, who are said to have come out of the tribulation, the great one (so in the original); as well as from Revelation 20: 4-6, which speaks of them as partakers of the first resurrection,’ all of whom are described as blessed and holy - which is another most convincing proof, that Christ will not come again until after, and not before, ‘the great tribulation.’

 

 

But unto you that fear My Name shall the Sun of Righteousness arise with healing in His wings; and ye shall go forth, and grow up as calves of the stall.  And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith Jehovah of hosts (Malachi 4: 2-3).

 

 

*       *       *       *       *       *       *       *

 

 

42

 

To Jerusalem

 

 

By Mrs M. A.  Chaplin

 

 

(This poem is taken from a collection of poems in a book entitled ‘Chimes for the Times.’  It was written in the last century, the book having been published in 1891.  These are not the only verses written by Mrs Chaplin on this particular subject.  Being over 100 years old, and written a long while before the State of Israel was set up in 1948, and even before 1917, it reminds us that those who, like Mrs Chaplin, understand that God means what He has said concerning the Jewish people, can always be confident that God will fulfil His Word - Ed.).

 

 

[Volume 25, No 6   April/June, 1998]

 

 

-------

 

 

Queen of the cities of earth, oh when

Shall thy glory gladden the eyes of men?

All Kings, all peoples look with pain

To see thee desolate remain.

The heathen adore who were wont to deride thee;

Thy ‘beautiful garments’ are lying beside thee;

Fling them about thee.  Rise ‘from the dust;’

Daughter of Zion, ye shall and ye must.

 

 

God, thy Redeemer, is mighty and true.

Soon shall thy children with penitence view

Him Whom they pierced on yon fair hill,

Despised - yet the Messiah still.

And their keen self-reproach shall break forth into sighing,

(Like the wail of the East when the firstborn is dying;

Like home-yearning exiles, heart broken and sore),

They shall kneel to the King they have learned to adore.

 

 

Sad is the spell which has held for so long

The children of that land of song.

It suited not their native pride

That the King of the Jews should be crucified.

But to call them forsaken of God is a libel,

The ‘Jew’ shall return to the land of the Bible.

And a crucified God be the soul’s only stay

When the children of Israel are passing away.

 

 

Beautiful land!  Our eyes would see

The glory yet in reserve for thee.

The Gentile world will rejoice to share

In the rivers of blessing rising there.

The hearts eased with pride as with stone shall be broken,

And only the language of penitence spoken;

And Zion, the chosen of God from her birth,

Shall be crowned by all nations the Queen of the earth.

 

 

*       *       *       *       *       *       *

 

 

43

The United States Under Antichrist

 

 

By George H.  Fromow

 

 

(At the same Conference in April 1948 at which Mr Newmark spoke, Mr Charles Fisher M.A. was due to speak on the above subject

 but was unable to do so because of ill-health.  The then S. G.A. T secretary therefore gave the following thoughts.  We

would expect it to be of particular interest in spite of its being 50 years old, bearing in mind that world

attention is at present focused upon Iraq, the country in which Babylon is situated. - Ed.)

 

 

We are showing from Scripture that what our S.G.A.T. is witnessing is according to God’s Word.  The subject falls into four parts:

 

 

1. The future United States of parts of Europe, Asia, and Africa.

 

 

2. The future Antichrist to whom this federation will yield authority.

 

 

3. Babylon, which is yet to be his capital.

 

 

4. All this must precede the return of our Lord.

 

 

Our Lord gives two major signs which will mark His near approach in the Olivet discourse of Matthew 24-25, in answer to the question, What shall be the sign of Thy coming and of the end of the world (age)?’

 

 

1. The abomination of desolation in the holy place.’

 

 

2. The great tribulation.’

 

 

He bids us read and understand Daniel as to these.  Thus we find that the visions and prophecies of Daniel lead up to those concluding points of the age.

 

 

1. The United States of the Prophetic Earth

 

 

Daniel defines for us the area of which prophecy treats, and we are not aware that prophecy speaks in any detail of lands outside the Danielic area.  His prophetic chapters lead up to the ten kings, the Antichrist, the abomination, the tribulation.

 

 

Chapter 2.  The metallic image of four parts sets out the empires of Babylon, Medo-Persia, Greece and Rome; the two legs the division of the Roman Empire; and the ten toes the division into ten confederate states, five in the east and five in the west.  The smiting stone is Christ’s coming [messianic] kingdom.  The clay-iron character we see as meaning democracy, or constitutional monarchy, but godless.  There has been progressive development of this system of government, more intensive as the [present evil] age progresses.

 

 

Chapter 7: The four wild beasts correspond to the four parts of the image; and ten horns with the ten toes.  Out from among the ten springs the little horn,’ who is against Christ, Truth, Israel, and the saints.  These ten kings must precede the little horn.’

 

 

Chapter 8: The scope of the teaching is concentrated on two of the four empires, both eastern - the ram of Medo-Persia and the goat of Greece.  The little horn is seen coming from a state which is one of the ten Roman and one of the four Grecian powers, so it partakes of the marks of both Rome and Greece.  The eastern half always was the most important and will again be so in the end-time.

 

 

The coming united states, then, will be partly of Europe, partly of Asia and partly of North Africa.  We do well to speak of ‘final federation of the fourth empire’ rather than of the ‘Roman Empire.’  It will be more Babylonian than Roman.

 

 

Chapter 8: 12 and 13 first name the transgression of desolation.’

 

 

Chapter 9, in a chronological way, leads us to the same points, and in verse 27 the abomination of desolation of Matthew 24: 15.

 

 

Chapter 11: 31 refers also to an idol in the temple as the abomination that maketh desolate.’

 

 

Chapter 12: 11 is the fourth and last mention of the abomination that maketh desolate.’

 

 

So then the abomination or idol is erected by Antichrist, and is the immediate cause of the final great tribulation and marks its commencement.  Thus the tribulation, the ten kingdoms, and the Antichrist must precede our Lord’s return, and assumes Israel in the land with the temple rebuilt.

 

 

2. The Future Antichrist

 

 

He has some twenty-two names and titles in Scripture.  He rises as one of the Roman ten and one of the Grecian four.  A little horn,’ he waxes great towards the cast, towards the south, towards the pleasant land, that is, towards Syria, Egypt, and Israel.  He becomes king of Syria, Tyre, Assyria, Nineveh, and ultimately king of Babylon.

 

 

He is latitudinarian at first, upholding the scarlet woman,’ an amalgamation of religions, somewhat like the ‘World Fellowship of Faiths,’ the harlot of Revelation 17.  When he is manifested as the wild beast,’ as in Revelation 18, he will destroy her.  In other words, he will destroy all organised religion in his realm, even latitudinarian religion, and command worship toward himself, while he himself will worship the devil.

 

 

Thus the little horn of Daniel 7 and 8 becomes the king of Babylon of Isaiah 13 and 14, the man of sin of 2 Thessalonians 2, and the wild beast of Revelation 13.

 

 

3. Babylon

 

 

Babylon becomes his capital.  Babylon is named some 296 times in the Bible, and of these mentions, 280 are doubtless references to the city on the River Euphrates.  What of the 10 references in the Book of the Revelation?

 

 

In chapter 17, Babylon is called ‘the mother of the harlots and the abominations of the earth.’  Romanism and the papacy are doubtless daughters, even as many other false cults and religious systems, but the mother is Babylon.  How can B‑a‑b‑y‑l‑o‑n spell R‑o‑m‑e?

 

 

Therefore we conclude that the Babylon chapters such as Isaiah 13 and 14, Jeremiah 50 and 51, Zechariah 5, Revelation 17 and 18, await fulfilment at the time and in the circumstances depicted in those chapters; even the deliverance of Israel, universal earthquakes and heavenly convulsions, the overthrow of the Antichrist and the return of the Messiah.

 

 

4. These Events must Come First

 

 

The facts of prophecy outlined in this report should teach us some most important lessons:

 

 

1. Warnings as to the danger of deception.  It cannot be that after the dawn of the morning of His coming that the deepest darkness arises!  The blackness of the night of man’s day must come first.  We need to take heed.’  Rising latitudinarian, anti-Christian lawlessness is already upon us.  It will be democratic, not dictorial; it will be humanistic, not Hitlerite; it will be constitutional, not communistic, before the Antichrist is finally manifest.  It will if it were possible ... deceive the very elect (Matthew 24: 24).

 

 

Hitlerism, Nazism, Fascism, Sovietism, are not likely to deceive the very elect, but a united states of a humanistic character, sponsored by such great souls as General Smuts, Professor Gilbert Murray, Mr Churchill, or Mr Ernest Bevin, is far more likely to deceive many, especially when it is supported by the apostate churches and by false cults such as Freemasonry with its theosophic teaching.  What I say unto you I say unto all, Watch - Be awake! (Mark 13: 37).

 

 

2. These facts do not detract from the blessed hope.’  It is not only when our Lord returns, but what will then happen, and in what state we are found then that matters.  If Daniel, Paul, Peter, B. W. Newton, George Muller, James Stephens, and a host beside, were not deterred from looking for the blessed hope,’ why the saints of today and why the tribulation saints?

 

 

3. Israel will be seen in the light of Divine Covenant purpose.  We shall be guarded against anti-Semitism in all its forms.  We shall understand her present dereliction, as set aside under the law.’  We shall anticipate her blessings, as promised under the Covenant of Grace.

 

 

4. This teaching shows time still for evangelism.  Such passages as Matthew 28: 18-20; 24: 14; Acts 1: 8; 15: 14, are still in force and only practical obedience can see the measure of their fulfilment in the Church's present experience.

 

 

5. Current world events among Israel, Christendom and the nations will be understood in the light of the prophetic lamp, 1 Peter 1: 19.

 

 

6. Separation.  As expressed in our S.G.A.T. manifesto: ‘Spiritual apprehension of these things, by the teaching of the Holy Spirit, we deem to be essential to a complete testimony of truth, which will lead to practical separation from worldly principles, policies and pleasures, and to a more loyal devotion to the Lord’s service.’

 

 

7. We shall find fellowship with the mind of our exalted Lord, who is sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool’ (Hebrews 10: 12-13).

 

 

As He expects these things, let us expect them, look for them, await them and find ourselves in measure sharing His thoughts.

 

 

*       *       *       *       *       *       *

 

 

44

The Epistle to Titus

 

 

By James Payne

 

 

The Epistle to Titus presents one long exhortation to be diligent in good works.  There are rules laid down in this epistle containing things incumbent upon elders, bishops, old men and young men, old women and young women, and servants.

 

 

The Relationship of Faith and Works

 

 

From the outset we must be very clear on the relationship of faith and works, otherwise we may be misunderstood.  Steadfastness in the faith will produce diligence in good works.  The apostle exhorts Titus to rebuke those under his care sharply, in order that they may be sound in the faith (1: 13).  He was well aware that if they were kept sound in the faith, the works would follow as a necessary consequence.  But what faith is it that produces works?  That is made very clear in the opening of the epistle.  Paul refers to himself as an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness (1: 1).  The faith which works therefore is the faith of God’s elect, for they are created in Christ Jesus unto good works, which God hath before ordained that they should walk in them (Ephesians 2: 10).

 

 

The faith which produces no works is not the faith of God’s elect.  It is that faith spoken of by James which, being without works, is dead (2: 17, 20).  A dead man cannot work; neither can a dead faith, and the man who possesses it is himself still dead in trespasses and sins.  In other words, his Christianity is but an empty profession; his religion is a religion without a soul.  A genuine faith is a faith that acknowledges the truth which is after godliness.  A faith without godliness is a godless faith, a mere credulity.

 

 

James gives us a striking illustration of the worthlessness of a dead faith. If a man comes to us hungry and naked, and we tell him to depart in peace and be warmed and filled, and yet we give him nothing, our words do not profit (2: 16).  Likewise if a man says he believes in Jesus and yet goes on living in [wilful] sin, his faith, whatever it be, does not profit.  If a man admits he is a sinner and yet brings forth no works meet for repentance, what is he the better for his admission?  If our faith does not bring forth good works where there were evil ones before, it is of no value.

 

 

The Relation of Works to Hope

 

 

Next let us consider the relation of works to hope.  Work springs out of hope in the same way as they spring out of faith.  We do not hope because we work, but we work because we hope.  We should live ... godly, in this present world; looking for that blessed hope, and the glorious appearing [or appearing of the glory R.V.] of the great God and our Saviour Jesus Christ’ (2: 12-13).  He is a poor Christian who cannot work when he has that blessed hope in view.  Brethren, you who love the Lord Jesus, what must it be to see Him?  It is His appearing for which we look, and because we know He is coming, we can work.

 

 

A mother promises her boy a certain treat of some kind or other, and in the meantime, how the boy works!  He cleans father’s boots, chops the wood, fetches the coal.  And it is all done as light-heartedly as possible.  Why? Because he is looking forward to the promised treat, although it may have been promised unconditionally.*

 

[* NOTE: If the ‘promised treat’ is given ‘unconditionally,’ then it is given as a ‘reward’ for his “good works”!]

 

 

So the Christian, looking forward to his Saviour’s glorious appearing, seeks to be diligent in those works which accompany, but do not merit, salvation.  Jesus gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works’ (2: 14).  Our Saviour gave all He could give to remove our sins so that we might be zealous of good works.  It follows, therefore, that if we are not zealous of good works we have no evidence that He gave Himself for us, and we do not possess that glorious hope of which the apostle speaks.

 

 

Some would have us believe that God cannot work unless we work, but God has worked in the redemption of His people in order that they, by His grace, might yield their bodies a living sacrifice unto Him, which is their reasonable service (Romans 12: 1).

 

 

The Relation Works bear to Doctrine

 

 

Now let us consider the relation works bear to doctrine.  The apostle never underestimated the importance of doctrine.  He opens chapter 2 of this epistle thus, Speak thou the things which become sound doctrine.’  But precept and practice must go together.  Doctrine is of very little value if unaccompanied by good works. Therefore Paul exhorts Titus, in all thing to show himself a pattern of good works; in doctrine showing un-corruptness, gravity, sincerity (2: 7).  In other words, ‘Exhort the people as though you mean it, and then show them that you mean it by doing those things which you exhort.’

 

 

An actor once attempted to explain why so many people went to the theatre, while there were so few at church. He said to the minister, ‘We speak fiction as though it were truth, and you speak truth as though it were fiction.’

 

 

We may preach, but however true may be those things which we speak, we shall fail to convince others of their truth if we do not show that they are true by our actions.  If we have heard the Word and have believed the Word, let us also be doers of the Word.  Then we shall be in a position to preach the Word, and ‘Our living sacrifice shall help men see true is the tale we tell of Calvary.’  When, says the apostle, in doctrine you have shown sound speech and in practice you have shown yourself a pattern of good works, then he that is of the contrary part will be ashamed, having no evil thing to say of you ... These things speak, and exhort, and rebuke with all authority.  Let no man despise thee’ (2: 8, 15).  He may speak with authority who is a living proof of the truth of which he speaks.

 

 

Those who pride themselves upon their orthodoxy and have not yet learned to love one another are in a very questionable position.  The same apostle who writes to Titus says in another place, Although I may have the gift of prophecy, and understand all mysteries, and all knowledge;’ if I have not charity, I am nothing’ (1 Corinthians 13: 2).  However much and however clearly we may be able to argue on doctrinal matters, if we have not that faith which worketh by love we are still dead in trespasses and sins.

 

 

No big words of ready talkers;

no dry doctrine will suffice.

Broken hearts and humble walkers -

these are dear in Jesus’ eyes.

Tinkling sounds of disputation;

naked knowledge; all are vain.

Every soul that finds salvation

must and shall be born again.

 

 

The soul who has been born again by the Spirit of God has a living faith, and a living faith will work the works of God Who gave it.

 

 

The Particular Works Mentioned

 

 

Now let us consider some of the particular works mentioned in this epistle.  Those relating to bishops, deacons, etc. we must pass over, but we will look at the more general exhortations.  They may be divided into two classes, that is, (1) negative, and (2) positive.

 

 

Let us consider the negative first.  The apostle speaks of some who profess that they know God, but in works they deny Him’ (1: 16).  Briefly, therefore, we should seek to shun all those works which would virtually deny our Lord.  We should seek to deny ungodliness and worldly lusts’ (2: 12).  We should speak evil of no man’ (3: 2).  If we see a brother who is walking as he ought not, it is our business to tell him of the evil, and on no account speak about it to others.  If men do us harm or injury we should seek to return good for evil, and by no means slander the offenders.

 

 

Then there are the positive works for us to do, and here is a very wide field.  We should be ready to every good work’ (3: 1).  We should always be at the Lord’s service, and if we are ready, there is plenty of work for willing hands.  Whatever our hands find to do let us do it with our might (Ecclesiastes 9: 10).  But we are not merely to stand waiting.  We must look for work.  Paul exhorts Titus to set in order the things that are wanting’ (1: 5).  Wherever we find things wanting, there is work for us to do.  May God help us to keep our eyes open for the things that are wanting, those little things which other people overlook.  If we can only be a stop-gap in the Lord’s work, that is more honourable than the position of princes who know not our Master.  We must be subject to principalities and powers,’ and obey magistrates (3: 1).  A Christian must not dishonour his Master by creating a disturbance unless that disturbance is made in obedience to the Lord.

 

 

Whatever power rules, ’tis his to submit,

so far as the law of his God will permit.

 

 

He is, however, to be gentle, showing all meekness unto all men’ (3: 2).  A Christian is a real gentleman, and a real gentleman dares not injure his fellow, but seeks to follow the gentle Jesus Who was meek and lowly in heart’ (Matthew 11: 29).  The one exhortation which is given specially to young men is to be sober-minded or discreet.  The more we think upon this, the more necessary it seems.  Lives have been ruined through indiscretion.  The labours of some of God’s servants have many times been blighted by one indiscreet action.  Things which are not wrong are oft times inexpedient, and should be avoided.  If any man lack wisdom, let him ask of God, Who giveth it (James 1: 5).

 

 

The Value of Good Works

 

 

Finally, we must notice the value of good works.  There is no merit in them [relative to our God-given eternal salvation] whatever.  Not by works of righteousness which we have done, but according to His mercy God saved us (3: 5).  We do not work to be saved but we are saved to work. 

 

 

And did the Holy and the Just,

the Sovereign of the skies,

stoop down to wretchedness and dust

that guilty worms might rise?

 

 

What glad return can I impart

for favours so divine?

O Take my all, this worthless heart,

and make it wholly Thine.

 

 

The apostle closes by saying ‘I will that thou affirm constantly that they which have believed in God might be careful to maintain good works.  These things are good and profitable unto men’ (3: 8).  This only applies to those who have believed.  All works apart from faith are vain.  If you are striving for [eternal] salvation by doing, let me remind you that it is all done.  If your trust is in the finished work of the Lord Jesus, - [and you believe there is a ‘Prize’ to be won (1 Cor. 9: 24); and an ‘Inheritance’ which can be lost (Eph. 5: 5)] - then you will work, not that He might save you, but because He has saved you.

 

 

Works are profitable for those who do them.  They preserve them from many a snare.  Satan finds some mischief still for idle hands to do.’  Therefore, our Lord says, Why stand ye here all the day idle?’ (Matthew 20: 6).

 

 

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45

Mohammedanism: What Is It?

 

 

By E. J.  Poole-Connor

 

 

(Although this was written about 50 years ago, the information supplied by Mr Poole-Connor is useful in view of the present

situation in the world.  We can only give the first few sections in this issue of Watching and Waiting,

but we would like to have the remainder included at a later date).

 

 

[Volume 26, No 3   July/September 2002]

 

 

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Mohammed’s Early Days

 

 

To what race and tribe did Mohammed belong?  Mohammed was a descendant of Abraham through Ishmael, and belonged to the Arabian tribe known as the Koreish (Quraish).

 

 

What were the circumstances of his birth and childhood?  He was born a few months after the death of his father, Abdullah, who died shortly after marriage. His mother, Amina, died when he was six years old.  From thence onwards he was cared for by various relations.

 

 

When was he born, and where?  He was born about AD570 in Mecca, a city of Arabia, situated some fifty miles inland from the Red Sea.

 

 

For what was Mecca famous at the time of Mohammed’s birth?  For the Kaaba, a rudely constructed idolatrous temple, containing a black stone venerated by the Arabs, to which pilgrimages were made from all parts of Arabia.

 

 

What was the religious condition of Arabia at that period?  Generally speaking, it was superstitious and idolatrous.  Heavenly bodies, idols, and stones were worshipped, Judaism and Christianity having had but little influence upon it.

 

 

What was the character of Mohammed as a youth?  He is credited with propriety of demeanour and purity of morals.

 

 

What important charge did he undertake in his younger days?  That of convoying caravans to Syria and back.

 

 

What effect would his early surroundings have upon him?  The religion of his country would predispose him towards pilgrimages and the veneration of the Black Stone at Mecca, while the mingling of truth and error in the Syrian Christianity and Judaism with which he was brought into contact while on his caravan journeys would also influence his religious conceptions.

 

 

What other influence in his early life shaped his later career?  He married, at the age of twenty-five, a wealthy widow of good family, named Khadija, who was attracted by his handsome appearance and the propriety of his behaviour.

 

 

In what way did his marriage influence him?  He became a person of importance amongst his fellow-countrymen and was able to find time for uninterrupted meditation on religious matters.  When later he professed to be a prophet of God, his wife believed in his claims and used her wealth to forward them.

 

 

What was his general character at the period when he first put forward his prophetic claims?  He was courteous in manner, eloquent and correct in speech, firm and prompt in his decisions, and faithful and generous to his followers and friends.  The opposition he met with, later, caused hatred to those whom he considered his enemies.

 

 

At what age did he become seriously troubled about religious matters? About the age of forty.

 

 

What was the result of this restlessness of spirit?  He frequently retired for meditation to a cave on the slopes of Mount Hira, three miles from Mecca, a place of peculiarly barren and dreary aspect.  What happened to him during those days of meditation?  He was moved at times by forces which appeared to be external to him, during which his emotions found expression in words of remarkable force.

 

 

Of what character were these utterances?  They took the form of alleged oracles or messages from God.

 

 

Had he any other remarkable experiences?  At times he passed into a kind of swoon or trance, and while in this condition he heard voices which claimed to be the voice of God or of the angel Gabriel.

 

 

What in general did his symptoms indicate during this period? That he was under the control of an antagonistic spiritual power.

 

 

What is suggested by a review of the history of Mohammedanism, particularly in relation to Christianity?  That there is a personal power antagonistic to the Christian faith, which devised and energised Mohammedanism as a means of combating Christianity; and that Mohammed became the instrument of this power in the founding and developing of the Moslem faith.

 

 

Mohammed’s Flight to Medina,

and the Development of His Teaching

 

 

Who were Mohammed’s first disciples at Mecca?  Chiefly members of his own family, such as Khadija his wife, Zeid his adopted son, and Ali his cousin.  A wealthy merchant of strong character, named Abu Bakr, also joined him.

 

 

How were Mohammed’s prophetic claims received by the people of Mecca generally?  They were treated with scorn and he himself was taunted with being a soothsayer, or one possessed of demons.

 

 

What were the main results of the first ten years of Mohammed’s teaching?  Growing hostility on the part of the rulers and people of Mecca, occasionally breaking out into violent persecution, together with a gradual growth in the number and importance of his converts and the spread of his teaching to other places.

 

 

Which of Mohammed’s doctrines aroused the greatest resentment?  His doctrine of the Unity of God, with its accompanying condemnation of idolatry.

 

 

Did Mohammed ever waver in his denunciation of idolatry during this period? Yes; greatly desiring to reconcile his own tribe, the Koreish, he temporarily condoned their worship of certain of their favourite goddesses.

 

 

In what way did he do this?  He attended a meeting of the Koreish chiefs, and after reading a portion from the Koran (Quran) in which these false deities were named (Sura Iiii), he added the words, suggested to him at the moment, ‘These are exalted females, and verily their intercession is to be hoped for.’

 

 

Did he repudiate this concession to idolatry? He did so almost immediately, stirring up more intense antagonism thereby.

 

 

To what decision was Mohammed driven by the hostility of the people of Mecca?  He decided to leave Mecca with his followers and seek an asylum elsewhere.

 

 

Where did Mohammed look for a possible place of refuge?  His thoughts turned first to Abyssinia, to which he sent a number of his followers; later and finally, he settled upon Yathrib, a city 250 miles north of Mecca (now called El-Medina - The City - i.e. M’s own city).

 

 

What attracted Mohammed to Medina?  The fact that his teaching had already found an entrance there.  In addition to having about 200 disciples in the city, the people generally were well disposed towards him.

 

 

To what was this favourable attitude of the people due?  Partly to the influence of Jewish teaching in the city, predisposing them to the rejection of idolatry and the hope of a Messiah, and partly to their being weary of long internal strife, and so ready to welcome a leader who might reunite them.

 

 

What was the date of Mohammed’s flight from Mecca?  June 20th, AD622.

 

 

By what name was this event subsequently known, and to what chronological use was it put?  It was known as the Hegira, meaning Flight (pronounced Hej-ra, accent on the first syllable), and Mohammedans date their years therefrom, as Christians date theirs from the birth of our Lord.  European writers use the abbreviation A.H. for ‘in the year of the Hegira’ as we use A.D. for ‘in the year of our Lord.’

 

 

What, then, would Anno Domini 1952 be in the Moslem calendar?  The Mohammedan year being lunar it would be the year of the Hegira 1370.

 

 

How was Mohammed received in Medina, and what place had that city in the early history of Islam?  He was received with acclamation; presents were made to him, and land offered him on which to build a dwelling and a mosque.  Thenceforward Medina became the centre from which his religion spread to nearly every part of the Eastern world.  Here in due time embassies from kings were received, and terms dictated to kingdoms,

 

 

What developments of Mohammed’s teaching took place during the early years of his settlement in Medina? Amongst other developments of his teaching were those which affected his doctrines concerning Revelation, Religious Observances, Marriage, and War.

 

 

In what respects did his teaching concerning Revelation undergo a change?  Formerly he taught that the Old and New Testaments were of equal authority with the Koran; at Medina he began to teach that the Koran was a final and superior revelation, and that if necessary the Old and New Testaments must be corrected thereby.

 

 

What development was seen in the matter of Religious Observances?  Daily prayer at five stated times, with preliminary washings, became obligatory; Friday was appointed as a day of public service at the Mosque; the Kaaba at Mecca became the place towards which the face was turned in prayer, instead of the Temple at Jerusalem; the fast of Ramadan was instituted; and the call to prayer in its present form was first adopted.

 

 

In what way did Mohammed influence his followers in the matter of marriage after the Flight to Medina? He encouraged the practice of polygamy by his example, and later by his teaching.  Two months after the death of his wife Khadija at Mecca, in the year 619, he married Saoda, and shortly after his arrival in Medina he took a second wife, Ayesha, then a child of ten.  He married in all nine wives, justifying his so doing by alleged revelations.

 

 

To what, from the human standpoint, were these developments largely due?  To his growing breach with both Jews and Christians, who rejected his claims.  Concessions which he formerly made to win them were now withdrawn.

 

 

What religious observances instituted by Mohammed were evidently borrowed from the Jews? Ceremonial washings, a weekly service-day, the turning of the face to Mecca instead of Jerusalem and the observance of an annual fast, the latter being suggested by the Jewish Day of Atonement.  What events helped to shape Mohammed’s doctrine concerning war?  His desire for plunder and (later on) vengeance caused him to organise raids upon Mecca caravans; this brought about reprisals and led to the Battle of Bedr in the year 624, when Mohammed led his followers to victory against his former persecutors.

 

 

How did he treat those who were captured in subsequent battles?  Many, and especially those who had been prominent in opposing him, were by his orders ruthlessly slain.  In his expedition against the Jews of Beni Koraiza, seven hundred captives were massacred, and their wives and children were sold into slavery.

 

 

How did he justify his resort to force?  By further alleged revelations from heaven.

 

 

What effect had these actions upon the future doctrines of Mohammedanism?  Henceforth war upon religious grounds (jehad) and the propagation of religion by force of arms became an accepted tenet of Mohammedanism (Islam). ‑ N.B. ‘Muslim’ is the more correct spelling.  Moslem’ was adopted because it is used in English books.  Islam (accent on second syllable) is the religion; derived from an Arabic verb meaning ‘surrender’ or ‘resignation.’  A follower of it does not call himself Mohammedan, but Muslim.

 

 

In view of these developments of the doctrines of Mohammed, what contrast may be drawn between him and our Lord?  Whereas our Lord resisted the temptations of Satan, Mohammed yielded to them, and purchased thereby that which our Lord refused to receive - the kingdoms of this world and the glory of them.

 

 

The Death of Mohammed and the Triumphs of Islam

 

 

When did Mohammed die and at what age? June 8th  AD632, in the sixty-fourth year of his age.  Who was the first Moslem ruler after Mohammed? Abu Bakr, one of his earliest converts, who took the title of Khalifa (often spelt by Europeans ‘Caliph’) - an Arabic word meaning ‘Successor.’

 

 

What was the immediate task which confronted Abu Bakr on the death of Mohammed?  The re-subjugation of Arabia, which revolted from Moslem rule on the death of Mohammed, and the defence of Medina.

 

 

What resulted from the successful accomplishment of these tasks?  The consolidation of Islam as a stable power, and its imposition, by force of arms, on other nations.

 

 

What particularly led to the first Moslem wars of aggression?  The policy of the new Khalifa, who thought it necessary to secure the adhesion of the conquered tribes of Arabia for Islam by promising them the spoils of foreign conquest.

 

 

In what famous saying did Abu Bakr justify his action?  When a people leaveth off to fight in the ways of the Lord, the Lord castest off that people.’

 

 

Was this propagation of religion by carnal weapons in any sense a departure from the teaching of Mohammed?  No, for Mohammed himself had said, ‘When the sacred months are past, kill those who join any other gods with God wherever ye shall find them’ (Sura 9:5).

 

 

Against what peoples did the Moslem forces first turn?  Against the Romans, whose Empire lay to the north of Arabia; and against the Persians, whose Empire lay to the east.

 

 

What were the results of these campaigns?  In the battle of Wacusa, AD634, the Moslem armies wrested Syria from the Eastern Roman (or Byzantine) Empire; and in the battle of Kadesiya, a year later, they entered upon the conquest of Persia.

 

 

What was the final extent of their Moslem conquest eastward?  Under the Arabian Caliphs (Khalifas) the Moslem conquests extended eastwards through Turkestan to the borders of China, and, later, under the Turkish Khalifas, to Afghanistan, Baluchistan and India.

 

 

How far northward did the final Moslem conquests extend?  Under the Turkish Khalifas, Asia Minor was conquered, and South-eastern Europe as far as Vienna.  Constantinople, the capital of the Eastern Roman Empire, fell in 1453, and with it, the Byzantine (i.e. Eastern Roman) Empire.  What was the final extent of the Moslem conquests westward?  Under the Arabian Khalifas, Egypt was conquered in AD640; and, later, Tripoli, Tunisia, Algeria and Morocco were subjugated.  The Straits of Gibraltar were also crossed, and Spain and France invaded.

 

 

What special features marked the Moslem soldiery during these wars?  Intense religious fanaticism on the one hand, and cruelty and licentiousness on the other.  Many of these campaigns were raids.

 

 

Was any other method than that of the sword employed by Moslems in the propagation of their religion?  Yes.  Islam has always been a powerful missionary force, and every possible method of winning converts has been employed.

 

 

What notable results followed the Moslem conquests in Europe, Asia and Africa?  The subjugation and, in many cases, the complete extinction of Christianity in the lands in which it was first planted.

 

 

In what great battle was the Moslem invasion of Europe turned back?  In the battle of Tours in AD732, when Charles Martel (Charles the Hammer) drove the Moslems from France.

 

 

Is this to be regarded as an interpretation of Providence? Most certainly, for up to that point European Christianity was also in danger of extinction.

 

 

Was not the Christian Church in Africa once very flourishing?  Yes, for in addition to having many adherents it was a Church of great preachers, apologists, and martyrs; such names as Augustine, Athanasius, Cyprian, and Tertullian being found among its leaders; and Perpetua and Felicitas among its martyrs.

 

 

What remains to tell of the existence of this once great African Church? The Copts, a spiritually feeble remnant of the Christians of Egypt, although there are over one million of them, and the ruins of a few Christian buildings, such as the Basilica in Carthage.

 

 

Are there any reasons for believing that the extinction of the Church in North Africa was a judgment of God? It is to be feared that the doctrinal and spiritual decline of the Church in North Africa prepared the way for its destruction, and that, ‘in consequence of its light burning dim the Lord removed its candlestick out of its place.’

 

 

What outstanding illustrations are there of the triumphs of Islam over ‘Christianity’? The great cathedral of S. Sophia in the capital of the first ‘Christian’ Emperor of Rome, became a Mohammedan mosque, as did the cathedral of Damascus; Antioch, where the disciples were first called Christians, now ‘bristles with minarets;’ and the Moslem ‘call to prayer is heard daily in the birthplace of our Lord.’

 

 

Why is the Christian not shaken in his faith by the knowledge of these facts?  Because our Lord foretold that the Christian Church should thus suffer from attack from without and apostasy from within.

 

 

In which of His parables did our Lord foretell these things?  Particularly in the seven parables recorded in Matthew 13, when He foretold that persecution and worldliness would hinder the progress of the Gospel; that unregenerate men would be found within the borders of the professing Church; and that the leaven of error would corrupt the truth.

 

 

(To be continued, God willing)

 

 

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46

Remarks on John 5: 24-29

 

 

By S. P. Tregelles

 

 

(The following is a letter written by Dr Tregelles to The Christian Annotator,’

and it appeared in that magazine in an issue dated 21st April, 1855).

 

 

[Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.

 

 

[25] Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. [26] For as the Father hath life in himself, even so gave he to the Son also to have life in himself: [27] and he gave him authority to execute judgment, because he is the Son of man. [28] Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, [29] and shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment.” R.V.]

 

 

-------

 

 

Perhaps I may be allowed to give what I believe to be the true exposition of these verses, although, I know that on one point the Editor of the Annotator does not agree with me.

 

 

Verse 24 appears to me to be the full statement of the gospel: he that heareth My Word, and believeth on Him that sent Me, hath everlasting life.’  The Lord thus shows that it is not a mere mental assent to a message or to a statement of facts, but that it is such a reception of the message concerning a crucified Saviour as leads the soul to confide in Him, even God the Father, by Whom that Saviour was sent.  He whose heart is thus caused to believe in God (as it only can be by the operation of the Holy Ghost) hath eternal life as his present and enduring portion.

 

 

But that is not all; he shall not come into condemnation; but is passed from death unto life.’  Condemnation here is simply judgment; and, though all judgment must be condemnation to him whose sins have not been put away in the Blood of Christ, yet here we must keep the word in its strict sense, for it tells us how fully Christ has been the substitute and surety of His believing people.  They shall not come into judgment; their works may indeed be judged, but their persons, as accepted in the Beloved, can never be; Christ has been so judged in their stead, that their acceptance can never be questioned; he that thus believeth is passed from death unto life.’  Here, then, is the believer’s security; and surely it is for the honour of Christ’s sacrifice that we should know that these things are so.

 

 

Life, even eternal life, secured in the living person of the Son of God risen from the dead, is one of the things freely given us of God; and, as the Spirit of God is given to the believer that he may know what has been so bestowed, it is not presumption for any who by faith has laid his hand on the head of the bleeding sacrifice to be confident in the promises of God, and to praise Him with a purged conscience, because of sin forgiven, and peace with God as a known blessing.

 

 

Thus verse 24, speaks of that life in the soul which the believer now has, and which the message of the gospel is the continuous instrument in ministering.  From this place, I believe that our Lord speaks of that resurrection which will communicate to His people the same life in their bodies.

 

 

Verse 25 unfolds, I believe, the mystery that there should be a resurrection of some before the final day: the hour is coming ... when the dead shall hear the voice of the Son of God: and they that hear shall live - the first resurrection, when the voice of Christ, at His second advent, shall call [those ‘that are accounted worthy’ (Luke 20: 35, R.V.)] from the graves the bodies of all partakers of grace, from the beginning even to that hour.  The hour is coming when this will be.  But this is not all, for our Lord adds, and now is;’ because wherever He was Who was Himself the resurrection as well as the life, there was the power of calling whom He would from their graves; He exercised this, however, a few times during His personal ministry, in the restoration of natural life; and even this was an earnest that He will call all His [chosen] people from their graves in the day of His coming glory.  The Son hath life in Himself, and this life He can and will put forth and communicate.

 

 

Verse 27 relates, I believe, to the millennial reign of our Lord.  He possesses authority to execute judgment also, because He is the Son of Man.’

 

 

But it was not to be a cause of surprise that Christ should thus raise by His voice some who should hear it; for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth - the final and general resurrection of all who up to that time remain in their graves, not therefore affecting the persons [previously] raised before the millennial reign.  They come forth, some to the resurrection of life, and the rest to the resurrection of judgment.  This would include all the wicked who ever have been, and any of Christ’s people who have died during the millennium [who were previously Judged by Christ (Heb. 9: 17) as notaccounted worthy to attain to that age, (the millennium) and of the resurrection that out of dead ones’ (Luke 20: 35, Lit. Gk. cf. Rev. 3: 11; 6: 9-11).]

 

 

But will there be death during that [millennial] period of blessing?  Surely there will; for it is not till the close of that period that death is destroyed.  I know full well that many have regarded the millennium as a perfect state; but does Scripture so teach?  Satan indeed is bound, but that which is born of the flesh is flesh (John 16), and grace and regeneration will be as much needed then as now; and as flesh and blood* cannot inherit the kingdom of God’ (1 Corinthians 15: 50), the final triumph over sin and death cannot be until natural things are gone, and that for ever.

 

[* But “flesh and bones” (Lk. 24: 39), - after the “Better” and “First Resurrection” (Heb. 11: 35b; Rev. 20: 6) - most certainly can!]

 

 

If we contrast the millennial period with that which is now, we can hardly overstate its blessings; but if we contrast it with the perfect condition [in ‘a new heaven and a new earth’ (Rev. 21: 1, R.V.)] beyond, we may see that it differs from it as much as a man now regenerate does from what he will be in his resurrection state.  In either case terms and expressions rightly belonging to that which is final may be applied in their measure to that which is intermediate.

 

 

Thus I would say - verse 24, the statement of the gospel; verse 25, the first resurrection, when Christ comes, of all [blessed and holy] saints up to that time; verse 27, the reign of Christ in full judicial authority; verses 28-29, the general resurrection, and the judgment of the great white throne.

 

 

These varied manifestations of power and grace are detailed, that all men should honour the Son, even as they honour the Father’ (John 5: 23).  May God grant that all inquiries into His Truth may be directed by the Holy Ghost to this end.

 

 

*       *       *       *       *       *       *

 

 

47

Millennialism

 

 

By C. C.  Morris (U.S.A.)

 

 

(This is an extract from (in article in the May/June, 2072 issue of The Remnant,’ a paper edited by Mr Morris.

The whole article  is an answer to the theories of Mr David Brown. A fuller examination of

Mr Brown’s book is found in Mr B W Newton’s Christ’s Second Coming -

It Will Be Pre-millennial, obtainable from ourselves, price £3.)

 

 

[Volume 28, No 7   July/September 2013.]

 

 

-------

 

 

Definition of Terms

 

 

The term ‘millennium’ itself simply means a thousand-year period.  The Bible mentions a ‘thousand years’ nine times, six of which are found in Revelation 20.  It is from this chapter that the millennial views (a-millennialism, post-millennialism, and pre-millennialism) begin.  To save time and space, those who write or speak on prophecy sometimes abbreviate these three terms as ‘a-mill,’ ‘post-mill,’ and ‘pre-mill’ respectively.  A term used by Mr Bonar referring to all systems opposed to the pre-millennial view (a-millennialism, preterism, post-millennialism, etc.) is ‘anti-millenarian.’

 

 

Important to note: The prefixes ‘a,’ ‘post,’ and ‘pre’ refer to the time when these various schools of thought believe Christ will return in relation to the thousand-year millennium of Revelation 20.

 

 

A-millennialism

 

 

The prefix ‘a’ means ‘no.’  An atheist believes in no God (a = no, + theos = God; atheist = no God). An agnostic believes one has no knowledge (a = no, + gnosis know, or knowledge; agnostic = no knowledge).

 

 

A-millennialists believe there will be no literal 1000-year millennium as such.  Therefore, discussing whether Christ will return before or after something they do not believe literally exists or will exist is irrelevant to them.

 

 

The a-millennialists believe the church is now in the millennium, which only figuratively represents (to them) a long time.  Their thousand years is already nearly two thousand years long, but to them that is only figurative anyway.  A-millennialism teaches that the church, the kingdom of God, and the kingdom of heaven, Zion, Jerusalem, and Israel are all synonymous terms figuratively meaning the same thing.  Theirs is exactly the same logic as saying, ‘Corn, spinach, meat, potatoes, and chocolate pie are all the same thing, because they are all food.  This ‘spiritual kingdom,’ they say, was instituted during the ministry of Christ, or at the crucifixion and resurrection of Christ, or no later than the day of Pentecost; and that we are still in the kingdom-church and will be until Christ returns to conduct the final judgment of all mankind.

 

 

If the present church age is the prophesied millennium as a-millennialists believe, and Christ will return after the church age as they evidently believe, then I cannot see why a-millennialists are not all post-millennialist.  Perhaps this is my problem alone; one of the a-millennialists might give me a simple explanation.

 

 

A-millennialists ask, ‘Where does the Bible mention a thousand-year reign?’  We have the same Scripture for the thousand-year reign of Christ that anyone else has for the final judgment of mankind - Revelation 20.  We can honestly ask them, ‘Other than Revelation 20, where else does the Bible mention the Great White Throne judgment?’

 

 

Post-millennialism

 

 

The prefix ‘post’ simply means ‘after.’  The post-millennialists believe Christ will return after the millennium.  They believe the church is in the process of converting the world now, and that the church will gradually lead the world into a millennium of a thousand years of peace and prosperity, after which Christ will return, judge the world, and usher in the eternal state.

 

 

By the very nature of this idea, post-millennialists believe the world is getting increasingly better and will continue doing so until the whole world will eventually be Christianised.

 

 

Post-millennialism fits nicely with Arminian soul-winning, foreign missions, the ‘gospel regeneration’ theory, the modernists’ socio-political ‘social gospel’ (including governmental ‘faith-based initiatives,’ with federal grants in participating churches), and the general belief that it is up to man’s free will and efforts to convert the world.

 

 

What A-millennialism and Post-millennialism Have In Common

 

 

Both believe the 1000 year millennium is figurative and not necessarily limited to exactly 1000 years. A-millennialists see the church age as being the millennium.  They say we are in the millennium now; but many a-mills also say we are in the tribulation period now; some say with the preterists that we are in the New Jerusalem now - such are the vagaries of substituting figurative applications to plain language.

 

 

Post-millennialism says that the church is at present converting the world to Christ, after which we will have a thousand year millennium of universal peace and prosperity, and after that, Christ will return to judge the world.

 

 

Both a-millennialism and post-millennialism are highly figurative and allegorical in their interpretation of Scripture.  There is a strong element of Sadduceeism in their belief, ‘For the Sadducees (and many anti-millenarians) say that there is no resurrection (of the physical body), neither angel, nor spirit’ (Acts 23: 8).

 

 

Thereby, the anti-millenarians furnish a starting-point for modernists, who might pretend to justify their existence from the Bible.  Yes, some modernists do quote Scripture, of sorts.  That is why they have their modern Bible versions.  Even Satan had a try at misapplying Scripture (see Matthew 4: 6 and Luke 4: 10).

 

 

Pre-millennialism

 

 

The prefix ‘pre’ means ‘before.’  One definition of predestination is a destiny or destination that is fixed before (pre = before + destiny or destination).

 

 

Pre-millennialists believe Christ will return before the millennium of Revelation 20.  Indeed, they believe that a major reason for the return of the Saviour will be to institute His reign as King on the earth, literally and visibly during the millennium, which will be the seventh millennium from Adam.

 

 

The pre-millennialist believes the world is getting worse, not better; as Paul said, But evil men and seducers shall wax worse and worse, deceiving, and being deceived’ (2 Timothy 3: 13).

 

 

Every previous age since the creation has ended in apostasy, and this present age is no exception to this.  Indeed, it is a decree of God in His absolute predestination of all things, and that is for the express purpose of demonstrating to all sentient beings that Without Me ye can do nothing’ (John 15: 5).  Since Adam, we have been living in a divine demonstration programme proving that man cannot meet any conditions of law or works (conditionalism) to merit salvation, either temporal or eternal.  The experience of those taught of God has always been,

So by experience I do know,

there’s nothing good that I can do;

I cannot satisfy the law,

nor hope nor comfort from it draw.

 

 

My nature is so prone to sin,

which makes my duty so unclean,

that when I count up all the cost,

if not free grace, then I am lost.

 

 

Only those who have been quickened by the sovereign grace of our Lord Jesus Christ can make such an admission with all their hearts, souls, and spirits.  All others will try innumerable Satanic and man-made schemes to save themselves, to no avail.  There is a way which seemeth right unto a man, but the end thereof are the ways of death’ (Proverbs 14: 12; 16: 25).

 

 

Pre-millennialists believe this present age will end in apostasy, as have all previous ages, and that our only hope is the shed blood and imputed righteousness of Christ, and the literal return of the Lord Jesus Christ Who, at His return, will raise and glorify His saints from all previous ages, put down all overt sin and rebellion throughout the entire world, and establish His literal reign of the thousand years on this earth spoken of six times in Revelation 20: 2-7.

 

 

Pre-millennial but not Dispensational

 

 

The terms ‘dispensation,’ ‘dispensational,’ and ‘dispensationalist’ are nowadays used as prejudicial words.  Opponents of pre-millennialism enforce a double standard - A-millennialists can use the word ‘dispensation’ freely.  Modern a-millennial preachers and writers regularly refer to ‘the church dispensation,’ and ‘the law dispensation,’ but any pre-millennialist who does so, risks using the ‘D’ word to his own detriment.  It is like politics.  If an establishment newscaster calls a man an extremist or a racist, the conditioned masses must automatically fear and shun that man.  Likewise, call a man a dispensationalist and immediately everyone is supposed to fear him.

 

 

Cyrus Ingerson Scofield popularised dispensationalism in his Reference Bible first published in 1909.  His theory divided Bible history into seven periods he called dispensations: Innocency, Conscience, Human Government, Promise, Law, Grace, and Kingdom.  The latter, Kingdom, refers to the millennial kingdom of Revelation 20 and is the only one of Scofield’s dispensations that he considered future from the church age (which he calls ‘Grace,’ where we are now).  Because pre-millennialists and Scofield both view the millennial kingdom as being yet future, a-millennialists, post-millennialists and preterists love to lump all pre-millennialists into the Scofield dispensational camp, using the dishonest tactic of guilt by association, in order to discredit those who believe in the literal, future, earthly kingdom of our Lord Jesus Christ.

 

 

The truth is, one can be, as I am, a pre-millennialist without following the dispensationalism set forth in Scofield’s system.  My view is pre-millennial; I am not a dispensationalist.

 

 

Preterism

 

 

There is a fourth view, preterism, which should be addressed here.  Preterists believe all prophecies were fulfilled in apostolic times.  As far as I can tell, their sole justification for this belief is Christ’s statement, Verily I say unto you, This generation shall not pass, till all these things be fulfilled’ (Matthew 24: 34), or, as it is worded in Luke 21: 32, ‘Verily I say unto you, This generation shall not pass away, till all be fulfilled.’  They say, ‘All prophecy will be fulfilled in this generation!  All prophecy means ALL PROPHECY.  This generation means the generation that was alive on the earth when Christ uttered these words.  Nothing remains to be fulfilled, because it has ALL already been fulfilled in that generation.’*

 

(*For a correct understanding of the term ‘this generation,’ see Mr. B. W.  Newton’s The Prophecy of the Lord Jesus in Matthew 24 and 25’ pages 73-84, obtainable from ourselves, price £3. - Ed.).

 

 

A current book about the Book of the Revelation, advertised in a pro-preterist website, has this to say in its promotional blurb - ‘With 22 chapters of symbolism, mysterious characters, and apocalyptic drama, all told in picture language unmatched in the rest of Scripture, the Book of Revelation is difficult enough on its own.’

 

 

That is the way commentators love to present Revelation.  To prejudice their readers into accepting their misleading ‘interpretations,’ preterists and others convince the unwary to think Revelation is anything but a Revelation (which means a ‘revealing’ or an ‘unveiling’).  Revelation, they imply, is impossible to understand; so they predispose a gullible public to believe any preposterous theory their writers later espouse.

 

 

The preterists learned their lesson well from a-millennialism, carrying the figurative or allegorical approach to Bible interpretation to its most ridiculous extreme.

 

 

The Book of the Revelation Itself

 

 

Because so many commentators have presumed that Revelation is highly symbolic, figurative, mysterious, and extremely difficult to understand (which is because so many writers and speakers insist on saying that Bible language is figurative), many saints who would like to read the Book of the Revelation are frightened away from this wonderful book.  Yet this is the only book in the Bible that the Lord Jesus Christ Himself directly recommends to be read.  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things that are written therein: for the time is at hand’ (Revelation 1: 3).

 

 

In spite of this endorsement from our Lord, many would-be readers of the Revelation have been convinced they cannot understand it.  They either assume they cannot understand it or that it is useless to try.  Consequently, questions abound about Revelation’s contents.  Perhaps no question has bothered Bible readers more than the twin issues of (1) whether the term a thousand years is figurative or literal, and (2) whether those thousand years are past, present, or yet in the future.

 

 

The problem is compounded by those who hold to a ‘historic interpretation’ (historicism), saying that Revelation’s seals, trumpets, vials, angels, locusts, earthquakes, and plagues represent everything from Napoleon’s defeat at Waterloo to obscure events involving the Goths and Visigoths warring against Rome, to Genghis Khan and the Mongolian hordes, to the Crusades, to Mohammedanism, to Hannibal’s crossing of the Alps.  Vint says Charlemagne bound Satan in AD 814.  Brown says the church will bind Satan during the Millennium.

 

 

If such an approach were valid, it would be no wonder that those of us who struggled with medieval European history in high school are a bit hesitant to tackle the Revelation.

 

 

Figurative, Literal, and Spiritual Application

 

 

My approach to Bible reading is simple and uncomplicated.  I wholeheartedly believe the Bible is the inspired Word of God, and that every word, every individual letter, means something.  That something is exactly what God intended for each word to say and mean.

 

 

Because pre-millennialists take the Bible literally, we are often falsely accused of believing there is no figurative language in the Bible.  We have been ridiculed as believing anything from God’s literally having feathers and wings (Psalm 91: 4) to believing the dragon coming out of the sea (Isaiah 27: 1) will be like Godzilla surfacing in San Francisco Bay.

 

 

Of course, this ridicule is false.  We fully recognise figurative biblical language exists.  That to which we object is the trying to make anything and everything a sign or symbol of something else, a subtle and easy step to unbelief.  The modernist’s saying that the resurrection of Christ only means ‘the teachings of Jesus live in our hearts’ is a case in point not so very far removed from the so-called ‘spiritual interpretations’ of the anti-millenarians.

 

 

*       *       *       *       *       *       *.

 

 

48

 

Prophecy

 

 

By John Cox

 

 

(This is continued from the article in the April-June issue of Watching and Waiting,’ pages 88-93.

It is an extract from a booklet published in 1897)

 

 

The Order in Which Prophecy is Written

 

 

Prophecy is not written in the order of occurrence.  It is not, therefore, consecutive and chronological.  It cannot be represented by a straight horizontal line having a beginning and going on unbroken until the end, but it is written in the order best calculated to instruct the student, and to impress the mind and heart with the solemn truth and facts of revelation.  Instead of a continuous and unbroken record the instruction conveyed is by separate visions or sections, each dealing with the same period.

 

 

But while each line of prophecy refers to the same period there is a great difference between them.  The earlier visions or sections of prophecy are wider and more general, while the later are more specific, and contain details which are called for by enquiries arising from the consideration of the earlier visions or sections.  The later often contain instruction respecting things that take place before those which are revealed in the early visions or sections.  The mode of instruction is similar to that in which geography is sometimes taught by a series of maps, the first of which is a mere outline of a country, and the succeeding maps showing its rivers, mountains, cities, etc.  By this method of recurrence many aspects of the same truth are given which could not be so well supplied in any other form.

 

 

The narrative of the creation will afford an illustration of this principle upon which all Scripture is written.  It is not chronological.  The first verse of Genesis 1 tells of a completed creation.  Then the following verses describe the order in which all things were created, and the Rest of God in them.  In Chapter 2 the narrative recurs, and added details are supplied as to the creation of Eve and other things which are not found in their order in Chapter 1.

 

 

The prophecies of Isaiah, Daniel, Zechariah, etc., are manifestly written on this principle.  The early prophecies in each book cover the same period as the later.  The events foretold are not given in the order of occurrence.

 

 

There is also another important key principle which must be observed in order that prophecy might be rightly read and understood.  Not only are the visions or sections in relation to each other not consecutive and chronological, but oftentimes the order of each vision or section is also not the order of occurrence but of instruction, for each begins with a revelation, the fulfilment of which does not take place until the succeeding events are fulfilled; e.g., the blessing of Israel in the millennium is described in Isaiah 2: 24, before reference is made to the preceding sins and sorrows; and the advent of the Lord in His conquering might is symbolically foretold in Revelation 6: 2, before the preceding judgments are described.

 

 

Practical Conclusions

 

 

We have seen that Prophecy has revealed the coming apostasy of the Jew, the Gentile, and Christendom, and the judgments which will overtake those three bodies at the close of this present Dispensation.  Sad indeed is their present condition!

 

 

Blinded Israel are still rejecting and cursing their Messiah.

 

 

The great Gentile nations are increasingly misusing the governmental power committed to them by God.   What terrible inhumanities have been for ages, and are still being, perpetrated by Turkey (written in 1897 - Ed.), one of those nations, while receiving sustainment from other nations, who have done little more than make unavailing protests against the fiendish tortures, outrages, and wholesale butcheries, and the destruction of the homes of hundreds of thousands of defenceless men and women and children who would not embrace Islamism.

 

 

Then there is guilty Christendom with its Greek, Roman, and Anglican idolatries; its compromised and enfeebled Protestantism, so weak because so worldly and tolerant of evil, and so worldly because it has not been mindful of the separating words of God by His holy prophets.  What great need is there at the present time, for those who have ears to hear His words, to take their stand outside the Camp of worldly Christianity, and separate from those so called national Protestant Churches in which Baptismal Regeneration, Transubstantiation, Auricular Confession, and other Popish and unscriptural doctrines and practices have become legalised; and also from those religious bodies where false doctrines are taught, and worldliness is manifested in the character of their buildings, in the form of their services, and in various expedients for raising money, and for attracting and amusing the people, by means of bazaars and so called sacred oratorios, concerts, cantatas, passion plays, organ voluntaries, fruit and floral decorations, festivals, secular lectures, bands, banners, processions, and other like worldly things, which loudly proclaim that those who resort to them believe that, for the present time at least, the Word of God and the Spirit of God and the Gospel of His Grace are, of themselves, insufficient for the conversion and instruction of souls.  Then there is a sorrowful need to separate also from those who while abstaining from such worldly expedients, reject the foundation doctrine of the imputation of the Righteousness of Christ; who exclude the Old Testament saints from the Church of God in Glory; who hold that the moral law is not now a rule of life for believers; who teach that there are two gospels, two ways, and two ends of salvation; who divide the New Testament into Christian and Jewish Scriptures and who strongly hold that the Coming of the Lord, and the rapture of the Church, may take place at any moment, and must precede the appearing of the antichrist, and the judgment of the great tribulation.

 

 

A new Reformation, based wholly on God’s neglected Word, is now greatly needed; the words of the prophets must be heeded and no longer ignored or perverted; false doctrine no longer tolerated; worldly expediency, alliance, and compromise be given up; and the whole truth of God be made the basis of union.

 

 

May many hearts be exercised as to these things, and earnestly pray for wisdom and grace to separate from evil, to cleave to the truth, to walk in all holy conversation and godliness,’ and to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ.  To Him be the glory both now and for ever. Amen.’

 

 

*       *       *       *       *       *       *

 

 

49

 

A Review by J. A.  Green*

 

 

[*Some years ago the editor of this website had the privilege of meeting the late J. A. Green and his wife Christine at their home in England. 

Since that initial meeting they became personal friends.  Jack was always a constant help to me in spiritual matters.  He also

provided an unpublished exposition of Scripture by G. H. Lang for the website.  Jack’s sermons can be purchased

from the Sovereign Grace Advent Testimony.  See the list below his ‘Review’.]

 

 

 

(The March, 1972 issue of Watching and Waiting contained this review of Mr Iain Murray’s book, The Puritan Hope.

Although the review, written by Mr Green, is over 40 years old, we consider that it still has much that

is useful for those who are concerned to know the true teaching of God’s Holy Word).

 

 

The Puritan Hope grew out of a paper read before the Puritan Conference in 1967.  It is a gracious and objective study which gives students of prophecy a compendium of puritan, post-millennial teaching; the plea is not for an out-and-out post-millennial doctrine, but rather is a modified one, nearer to Professor John Murray’s view than the old-fashioned brand of Charles Hodge.

 

 

Readers of ‘Watching and Waiting’ will appreciate many points - the upholding of the unity of the redeemed of all ages, the disposal of the legal view that intervening and time-consuming events hinder the believer from enjoying the blessed hope, the rejection of the a-millennial view of Israel’s future as outlined in Romans 11 as being ‘not accurate enough,’ and many like areas of agreement.

 

 

Despite the fact that Mr Murray’s arduous labours call forth many endorsements from us, the usual non-millenarian thrusts at pre-millenarians and their tenets require some careful answers and to that task we now turn.  Our appeal shall be to the Law and the Testimony.’

 

 

Apostasy or World-wide Blessing?

 

 

Whilst the book does not advocate absolute universal blessing for the world, it advocates our looking for the global triumph of the gospel, incorporating the mass of ethnic Israel, and the fulness of the Gentiles, before the advent of Christ in glory.  This was the view that inspired the more part of the puritans, we are told, in their efforts, and only the widespread views of Edward Irving and J N Darby in the nineteenth century, with their emphasis upon the ruin of the whole of Christendom and the almost immediate return of Christ to rapture the Church, diminished that hope.

 

 

The implication of the author is that pre-millennialists are pessimists.  However, the united testimony of the whole of the New Testament leads us to the view that things will be, in Christendom at large, in a state that requires the clean sweep of divine judgment preparatory to Christ’s Kingdom on earth.  The course of the age, as outlined by the Lord in Matthew 13 and 24, the expectation of Paul in 2 Thessalonians 1: 4 - 2: 12 and the graphic descriptions of the judgments of God in Revelation 6: 19 all forbid our looking for the enthroning of truth before Christ’s advent.  Truth is fallen in the street and equity cannot enter now - in the next era, truth will be supreme.  Meanwhile the elective character of the age continues, the gospel is preached for a witness (Matthew 24: 14) and God continues to take out of the Gentiles a people for His Name’ (Acts 15: 14). However godly we may be, if our hope is not that of Scripture, or if it is one that flies in the face thereof, our hope is a delusion.

 

 

Interregnum Denied

 

 

We are told that the end of the world and the beginning of the eternal state are synchronous with the resurrection and the advent.  1 Corinthians 15: 23-24, Acts 3: 21, Matthew 19: 28 are urged in support.  The Corinthian passage itself has internal proof that that is not so, as students well know, for Christ the Firstfruits is separated from they that are His at His coming by afterward (Greek: epeita).  What is there to prevent our understanding the second time-mark then (Greek: eita) as separating the resurrection of the wicked, the end,’ from that of the saints?  (N.B. See verses 6 and 7 of this chapter where these words are used to stress succession and deny simultaneity).  The first interval has almost run on for 2000 years.  Why should not the second be understood as comprehending the 1000 years of Christ’s Kingdom, as in Revelation 20: 1-10?  We are, moreover, obliged to see in the words then cometh the end,’ a resurrection, for we are told that ‘every man is raised in his own order (tagma).’  Since Christ is not an order on His own, but only firstfruits,’ we are obliged to see in the end the end of the resurrection to give us two tagmata.  The balance of the verse in Acts 3: 21 says that the prophets had one theme since the world began (that of the restitution of all things (apokatastasis).  Apart from Isaiah none mentioned the eternal state, so that we are safe in assuming that Peter referred to the Messianic Kingdom here, the time when the kingdom would be restored (apokathistaneis) to Israel, and all nature renovated during its blessed respite.  Again, Matthew 19: 28 cannot refer to the perfect eternal state: there will not be judgment then, nor will there be tribes of Israel, for former (first) things pass away’ and we shall know only God and Men.’  At the world’s judgment Christ alone, in accord with John 5, will be the Judge of the ungodly, He alone having the capability as well as the title to do so, although the saints will judge the world (arbitrate) during the time of the 1000 years.  Matthew 19: 28 must refer to the millennium since it does not refer to either the present age or eternity.

 

 

No Stated ‘Order of Events

 

 

We notice that this non-millennial book does not (as for instance the esteemed Mr Grier in (‘The Momentous Event’) press the order of events in 2 Peter 3.  This is taken as a rule by such works as infallible proof against a millennium because the passage fails to mention it.  That portion does not, however, mention the conversion of Israel, much less the universal, or well-nigh universal, blessing of the gospel; quite the contrary.  So that Mr Murray would have been in a dilemma if he had pressed this portion against us.  The truth is that God has not seen fit to give us a systematic theology but an organic revelation, and a private interpretation against the whole cannot stand.  We must bear in mind the analogy of faith - 2 Peter 1: 20-21.  One thing that is pressed, in common with other works of the same view, is the allegation that judgment, that is final and general judgment, is coincident with the advent.  If these brethren would pay attention to context they would discover that we have no case to answer.  Not one reference can be cited where Christ deals out judgment to the raised dead immediately upon His coming. All the scriptures relating thereto are expressions of the judgment upon the living (or quick).

 

 

The Thousand Years

 

 

To our author, the passage which without equivocation treats of the 1000 years (Revelation 20) is ‘the darkest passage in the Bible.’  On pages 47-49 he does throw out a hint or two as to what it might mean - being convinced, it appears, that it cannot mean what it says!  It is suggested that we may view the ‘First Resurrection’ as being regeneration.  The rejoinder is quickly forthcoming; shall we suppose universal regeneration?  For the rest of the dead live with the self-same life when the thousand years have run their course.  Again, are men beheaded to effect their new birth - reductio ad absurdum!  It is further suggested that the ‘principles of the martyrs’ are revived during the period spoken of.  Consistent exegesis would then require us to try to ‘spiritualise’ (whatever that may mean) the great assize in verses 11 - 15.  That were to court modernism, whose predilections seek to divest us of the judgment of the end of the chapter as anti-millenarians would rob us of the beginning.  Without an axe to grind, if the student is prepared to take the passage in the natural sense of a two-fold bodily resurrection, the passage is perfectly simple.  The ‘darkness’ arises when the teaching of the chapter is inconvenient for our scheme, and must needs be explained away to save it.

 

 

Darby and the Brethren

 

 

The fact that Darby’s views on prophecy prevailed among the Brethren cannot be gainsaid (see note 35 re chapter 9).  It would have helped the cause of Christ if the fact had been stated that the majority of the early leaders rejected Darby’s teachings - a fact that cannot have been unknown to the author, from the material searched to compile this work.  Overtly, the attacks of J.N.D. upon B. W. Newton were for other things; but many judge that it was because he staunchly opposed the higher dispensationalism of the former.  Also, allowing for Darby’s brilliance and scholarship, S. P. Tregelles, the renowned textual critic, was head and shoulders above him as a Greek scholar and not one whit behind him as a theologian; and he launched an all-out attack upon Darby’s mystical declarations that has never been answered.  The great man of faith, George Muller, and his partner at Bristol, Henry Craik; the holy Chapman of Barnstable; Dan Crawford of Central Africa (the author of ‘Thinking Black’), one and all publicly confuted these views, and this is still on record in their written ministry.  Spurgeon said that the Open Brethren (i.e. those who followed Muller in the first great division) are ‘as different from Darbyists as night from day ... an evangelical race ... with whom communion is not difficult ... far removed from the ferocity of Darbyists.’  It had been good if the present work had contained such clear distinctions, which Christian charity demands in view of the fact that Darby’s errors have grown to their full-blown consequences in the scandalous antics of the Exclusive Brethren under Big Jim Taylor and his likes.

 

 

Spurgeon on Prophecy

 

 

Having authored several works dealing with Spurgeon, Mr Murray may now be considered an authority on the Victorian giant.  In an underhand way he seeks to leave us with the impression that C.H.S. had recanted his views on prophecy.  A personal perusal of Spurgeon’s works will convince the reader that Appendix Two of this work is not comprehensive enough in setting forth what the great preacher of grace declared on the last things; albeit we too have noticed several statements which appear to militate against the avowed pre-millenarian stand.  That he did not alter in later years is seen by the fact that in 1866 (Sword and Trowel, August) in an article ‘Jerusalem Above’ he revealed his belief in the conversion of Israel; their return to the Holy Land and the rebuilding of the Temple; in addition to the millennium.  In 1887, he reviewed a book called ‘Wherein Millenarians are Wrong,’ a book on post-millennial lines, in the same periodical.  The author’ he said, ‘imagines the world will be brought under the sway of the Redeemer before He cometh with clouds ... in which case we fail to imagine why all the kindreds of earth will mourn because of Him ... so amidst vision of night our dreams DIFFER.’  Moreover, he later signed a pre-millennial statement of faith.  Who will imagine the central figure of the ‘Downgrade Controversy’ sailing under false colours?  In the article mentioned he avows directly his position; in the review he indirectly does so, for what is it but a pre-millenarian, setting a non-millennial brother right?  The statement of faith shows wherein his hope lay, and it is there for posterity to see.  Withal we admit that certain aspects of the doctrine of Charles Hodge (to whom he loved to refer) and who was of Mr Murray’s school, were embraced by him.

 

 

The Westminster Divines

 

 

It remains to be said that, as with most of those who regard themselves as all the more Reformed for rejection of a millennium, the Confessions are cited as proof that, say, the Westminster Divines were non-millenarian in outlook.  Firstly, this is not in accord with Dr. Robert Bailie’s letter (himself non-millennial) to William Spang, for he said ‘the MOST of the chief divines here ... as Twisse, Marshall, Palmer, and many more, are express Chiliasts.’  Secondly, the Confessions were framed on purpose to leave out fine details, that those of divergent views might sign them.

 

 

Mr Murray’s book of sterling quality is strongest where he coincides with us; weakest where he differs.

 

 

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RECORDED MESSAGES BY JACK GREEN

 

 

The following is a list of recorded messages by the late Jack Green.  These messages (on cassett tapes) can be obtained fron S.G.A.T.   Price £1. 20 each:

 

 

Reigning in the Kingdom (Matthew 20: 23 with Luke 12: 32).

 

The Deliverer of Judah (Zechariah 10).

 

The True and False Shepherds (Zechariah 11).

 

The Millennium as taught in the Acts.

 

The Millennium as taught in Paul’s Epistles.

 

The Letter to the Church at Philadelphia (Revelation 3: 7-13).

 

The New Heavens and the New Earth (Revelation 21: 1-8).

 

The Church and the World.

 

Our View of Missions.

 

Heaven and Hell.

 

The Restoration and Conversion of Israel.

 

The Millennial Reign.

 

The Year of Release (Deuteronomy 15).

 

The Observing of Feasts (Deuteronomy 16).

 

An Exposition of Revelation 20.

 

The Shepherd of Israel (Psalm 80).

 

Israel, Jehovah’s Bride (Hosea).

 

Mystery Babylon ... The Mystery of the Woman and of the Beast (Revelation 17).

 

The Mystery of the Saints’ Resurrection and Rapture (1 Corinthians 15: 51).

 

The Song of Moses (Deuteronomy 32).

 

The Prophecy of Huldah (2 Kings 22).

 

Daniel - Faithful Witness.

 

The Righteous and Peaceful Character of the Millennium.

 

The Antichrist is Future - Not the Papacy.

 

The Influence of the Antichrist in the European Union.

 

The Building and Establishing of Babylon.

 

Jerusalem ‑ the LORD our Righteousness (Jeremiah 3: 16).

 

The First Miracle (John 2).

 

The Sermon on the Mount.

 

The Spiritual Nature of Christ’s Kingdom.

 

The Certainty of Prophecy.

 

 

*       *       *      *       *       *       *

 

 

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[PART 7]

 

 

CONTENTS

 

 

50 THE TEN KINGS OF THE EUROPEAN UNION

 

 

51 IS THE BOOK OF DANIEL FACT OR FICTION?

 

 

52 THE STRUCTURE AND MESSAGE OF THE BOOK OF DANIEL

 

 

53 THE INSPIRATION OF THE [HOLY] SCRIPTURES

 

 

54 THE ONLY EFFECTUAL CURE

 

 

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50

The Ten Kings of the European Union

 

 

By Harold  J.  Gamston

 

 

(This message was given at a meeting of the Sovereign Grace Advent Testimony held in London on 22nd March, 2002.

The message was recorded and cassettes may be obtained at £1.20 each).

 

 

[Volume 26, No 3   July/September 2002]

 

 

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The man who will mastermind reforms to the way the European Union is run has predicted it will become a political super-state with its own constitution.’  So said the former French president, Valery Giscard d’Estaing, as recently as Friday, 1st March, 2002.  He went on to say, ‘It will be respected and listened to, not only as the economic power that it already is, but as a political power that will speak as an equal with the biggest existing and future powers on the planet.’

 

 

History has revealed that following the Babylonian, Medo-Persian, and Grecian Empires the Roman Empire emerged.  Not only has history revealed this, and Giscard predicted it, but also, back in the Old Testament, God’s servant Daniel prophesied that these four Gentile Empires would emerge.

 

 

The earlier chapters of Daniel, coupled with many other references of Scripture, and confirmed by history, cover this long period of Gentile rule.  In chapters 2 and 7, we have a wealth of information concerning the development and destruction by God of these four Gentile Empires.  Both chapters cover the period known in Scripture as the Times of the Gentiles up to the Coming of the Lord and the setting up of His Millennial Kingdom.’

 

 

The introduction of the Book of Daniel in chapter 1 begins with ‘the Times of the Gentiles,’ when Israel for their repeated transgressions were given over to the Babylonian Empire who, under their king, Nebuchadnezzar, became the dominant power in the earth.

 

 

The Book of Daniel is then divided into two sections.  In the first section the prophet speaks of the Development of the Kingdoms of men (chapters 2-7).  In the second section he speaks of the Development of the Kingdom of God (chapters 8-12).

 

 

My subject, which is the ten kings or kingdoms of the Union, deals with the last part of the development of the kingdoms of men, and introduces us to the development of the kingdom of God.

 

 

The ten horns in chapter 7 as well as the ten toes of the image in chapter 2 take us across the prophetic gap of the end times.  It is interesting to note that the name Daniel in the Hebrew means, ‘God is my judge’ or ‘God is judging.’  Chapter 7, which will be our main passage for consideration, speaks not only of the development of man’s kingdom, but also of God’s judgment upon that kingdom, and then introduces us to the development of God’s kingdom.

 

 

In Daniel 7: 7-10, we read: After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and broke in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.  I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.  I beheld till the thrones were cast down, and the Ancient of days did sit, Whose garment was white as snow, and the hair of His head like the pure wool:  His throne was like the fiery flame, and His wheels as burning fire.  A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’

 

 

Looking back over history, our subject, that of the ten kings or kingdoms of the Union, covers the long period of the Roman Empire.

 

 

So as to keep my subject short and simple, I want to divide the chapter into three main headings which I believe will help us to understand this vision which came to Daniel.

 

 

Introduction to the Kingdoms of Men

(Daniel 7: 1-8)

 

 

In the first verse we are told when and where Daniel had this vision.  It was in the first year of the reign of Belshazzar, approximately BC553, 14 years before the feast of chapter 5: 1-3.

 

 

It was whilst Daniel was asleep he had a dream, as did King Nebuchadnezzar, in chapter 2.  Daniel’s vision concerned the same thing.  Both Daniel and the king of Babylon saw the four Gentile monarchies of the world, Babylonian, Medo-Persian, Grecian and Roman.  They also saw the kingdom of Christ.

 

 

In the case of King Nebuchadnezzar his dream was that of a great image, which showed the character, value and kind of governmental power delegated by God to these Gentile rulers, under the symbols of various metals.  The metals were gold, silver, brass, and iron, the iron in the feet and toes being mixed with clay.  Almost every student of the Bible agrees that these metals, represent respectively the kingdoms of Babylon, Persia, Greece and Rome.  Because of the graduated inferiority in which these metals appear, they reveal the deterioration of power in these four Gentile nations.

 

 

In Daniel’s vision, he saw four great beasts,’ rising up one after the other from the sea (7: 1).  These, as is quite clear from verse 17, are interpreted as ‘four kings (or kingdoms; the words are interchangeable in the sense that a kingdom is headed up by a sovereign) which shall arise out of the earth.’  So clearly, they represent these four Gentile monarchies of the world.  In the vision of Daniel, these four beasts show the character, value and kind of governmental purpose delegated by God to the Gentile nations.

 

 

Waking out of his sleep, and remembering what he had seen in his dream, Daniel not only recorded it but told the sum of the matters’ (verse 1).  Verses 2-3 describe the scene in general, and Daniel related the events.  He saw ‘the four winds of the heaven strove upon the great sea.’  Most agree that the ‘winds of heaven’ represent the heavenly powers and forces by which God sets the nations of the world in motion.  In Scripture, the great sea refers to the ‘Mediterranean Sea.’  By seeing the great sea as the territorial scene of the vision, we should not be surprised to find that each of these beasts symbolises a monarchy bordering on the Mediterranean and having Jerusalem under its dominion.  The vision therefore, is centered upon a time when Gentile powers ruled over Jerusalem and the Jews.

 

 

History has revealed that each of these Gentile nations reached the Mediterranean Sea by conquest, and the Roman Empire completely surrounds it!  Since these beasts represent the forms of the Gentile world powers, the sea represents that out of which they arise, the whole sinful world; and the storm represents the tumults of the people, the commotions and agitations among the nations.  This is seen from verses 3 and 17.

 

 

We read in verse 3, And four great beasts came up from the sea.’  Then in verse 17, we read that These great beasts, which are four (or, as the Hebrew rendering reads, four in number) are four kings (or four kingdoms), which shall arise out of the earth.’  These four monarchies, are therefore compared to four great beasts because of the plundering and violence, the cruelty, the oppression, and the tyranny through which they came to power.  They are not described as being like single separate kingdoms, such as the kingdom of Israel and the like, but rather do they consist of many kingdoms and nations, so appearing like beasts of an enormous size.

 

 

In verses 4-8, Daniel gives a description of the four beasts.  The first,’ he says in verse 4, ‘was like a lion, and had eagle’s wings.’  The lion being the ‘king of beasts’ because of its strength, and the eagle the ‘king of birds’ because of its swiftness in flight both represent the Babylonian Empire, and identified with the head of fine gold,’ seen in the image by Nebuchadnezzar.  It was by their sheer strength, power and with rapid speed the Babylonians flew over several kingdoms and countries conquering them as they went forth.  This they did till the wings thereof were plucked,’ signifying that the Babylonian conquest was retarded and stopped.  It could fly no further.  It was deplumed and stripped of its dominion.

 

 

A second,’ says Daniel in verse 5, ‘like to a bear, and it raised up itself.’  Here is pictured another monarchy answering to the Medo-Persian Empire rising up on the ruins of the Babylonian Empire.  This beast is identified by the ‘breast and arms of silver,’ of Nebuchadnezzar’s image.  The ‘three ribs in the mouth of it between the teeth’ of the bear signify Babylon, Asia Minor and Egypt, each of which was conquered by the Medes and Persians.

 

 

After this’ says Daniel in verse 6, ‘I beheld, and lo another, like a leopard.’  Here is a third monarchy succeeding the Medo-Persian, and which rose up on the ruins of that, Darius, king of Persia, being defeated by Alexander, king of Macedon.  Alexander, as history confirms, set up the Grecian Empire, and so is here represented by the leopard.  The leopard being a smaller beast than the lion, signifies that this monarchy arose from a small beginning.  The ‘four wings’ denote the swiftness by which Alexander conquered.  In six years he conquered part of Europe, and into Asia even as far as India, to which may be added the whole of Egypt, Syria, and the land of Israel.

 

 

After this’ says Daniel in verse 7, ‘I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly.’  It is on this fourth unnamed beast we must now concentrate, if we are to get an understanding of our subject.  The fact that it is unnamed represents it as different from all the beasts which went before it.  It is identified with the legs of iron,’ and the feet part of iron and part of clay,’ seen in the image by Nebuchadnezzar, and answering to the Roman Empire, which succeeded the Grecian Empire. Daniel tells us in verse 7, that it had great iron teeth: it devoured and broke in pieces, and stamped the residue with the feet of it; and it was diverse from all the beasts that were before it; and it had ten horns.’

 

 

Have we not seen from history how powerful the Roman Empire has been, and how terrible it has been to all the kingdoms of the earth?  Have we not seen from history how its armies struck terror among the nations of the east and west, represented by the two legs of iron,’ throwing them into panic; killing, wasting, robbing all with whom they met?  Was it not the Romans who were the great destroyers of Israel causing Israel to serve under tribute?  Was it not under the Romans that our Lord Jesus Christ was crucified and Jerusalem destroyed and the Jews scattered?

 

 

Have we not seen from history, and confirmed by the Word of God that the Roman Empire, and each of these Gentile Empires, through their leaders, helped form, and were the means of introducing, the kingdoms of men? Are we not to see that the Word of God, through the rising up of the fourth beast, reveals that the kingdom of men has yet to reach its final goal?

 

 

In verse 7, Daniel saw that this fourth beast had ten horns.’  The horn in Scripture is always a universal symbol of armed strength.  This is seen to be the case here, and also in Daniel 8: 3-9, 20-22.  It is also the case in many other verses of Scripture.

 

 

In 1 Kings 22: 11, we see that the false prophet Zedekiah, made him horns of iron; and he said, Thus saith the LORD, with these shalt thou push the Syrians, until thou have consumed them.’

 

 

In Zechariah 1: 18, the four horns that are seen by the prophet are said to be the four great powers which had scattered and wasted the Jews.

 

 

That the fourth kingdom, (the Roman Empire, or today’s European Union) has not yet reached its final power, and ultimate goal, is seen in the ten horns of this unnamed beast.  It was by reason of their great strength, and the fact that they were ten in number, that caused Daniel to consider the horns (verse 8).  He took special notice of them.  He carefully observed them, their number, form, their situation, and pondered in his mind what should be the meaning of them.

 

 

For us, there can be no doubt as to the meaning of them.  They are explained in verse 24, the ten horns out of this kingdom are ten kings that shall arise.’  They correspond to the ten toes of the image and signify that however many countries make up the European Union, these countries will finally be divided into ten distinct kingdoms.  That the ten horns are on the head of the one beast, signifies that the unfolding of its power in the ten kingdoms, is not a weakening of its power, but only its full display.

 

 

John MacAthur reminds us from history, that ‘The Roman dominion fell apart in AD476, yet it lives on albeit in a divided status (Europe),’ but as Mr MacArthur goes on to point out from Scripture, it is to be revived and to return to great unified strength in the end times.’

 

 

Giscard d’Estaing said in his speech concerning the European Union (as I said in the introduction) ‘It will be respected and listened to, not only as the economic power that it already is, but as a political power that will speak as an equal with the biggest existing and future powers on the planet.’

 

 

Who among our present day world leaders is sufficient for such a task?  I would suggest, No one!  This being the case, the finality of the kingdoms of men must therefore rest in one powerful world leader, and so Daniel, as he continues to contemplate the horns (the idea of continuance lies in the meaning here), sees another little horn rise up among the ten already existing.

 

 

Because, as we have seen, these ten horns are ten kings or monarchs which shall arise, then this ‘little horn’ which rises up after the ten kings must also be a ruler!  Because these ten kings have not yet come into being, then neither has this ruler.  He too has yet to come on to the world scene.  He will be an eleventh king.  Daniel confirms this to be the case; he says at the end of verse 8, ‘and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things (or boastful blasphemy).

 

 

The fact that it had the eyes of a man, and a mouth which spoke great things,’ suggests it is to be a human being!  Eyes and seeing eyes are symbols of insight, circumspection and prudence.  This person or king will be greater than the other ten!  He will uproot or destroy three of the ten.  Here we are introduced to the antichrist! ‘His eyes’ says Delisch, ‘are not attributed to his being in opposition to a beast, but rather are they in opposition to a higher celestial Being; for Whom the ruler denoted by the horn might be mistaken on account of the terribleness of his rule and government.’  A mouth which speaks great things is a ‘vainglorious mouth’ as the Hebrew here would indicate.’

 

 

We have a further description of him in Revelation 13: 5-8 where he is seen ruling the ten nations in blasphemy and infidelity.  He is seen also in Revelation 17, and also in 2 Thessalonians 2. In verses 3-4, Paul exhorts, 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.’

 

 

Insight into the Kingdom of God

(Daniel 7: 9-14)

 

 

Having seen something of the introduction to the kingdoms of men and before we say more about the ten kings,’ I want you to notice that in our chapter we have an insight into the kingdom of God.

 

 

Having spent some time contemplating the rising up of the little horn that appeared among the ten horns,’ the scene now changes, from that of the four winds of heaven striving upon the great sea, and the rising up of the four great beasts and the descriptions of them as representing the four Gentile Empires, to a vision in heaven.

 

 

The veil is here drawn aside, and Daniel is able to see the things connected with the earth which take place in heaven, and so Daniel in verse 9 says, ‘I beheld (or, I kept looking, as it is best rendered), till the thrones were cast down.’  Many commentators, with whom I would agree, see the thrones as being set up for the judges to sit upon to try, judge, and condemn this fourth beast system.  They see at least two thrones pitched and prepared, one for the Ancient of days that is, God the Father because He is from everlasting to everlasting,’ and without beginning of days.’  The second throne is set for the Son of God, said to be like the Son of man.’

 

 

I am not going to say a great deal about the judgment; this is a subject which will be covered later in the series. I just want to point out, it would seem that the prophet kept looking at the scene set before him.  And what a scene it was!  It is best described as heaven holding judicial inquisition into the way Gentile rule had been used.  Israel, having forfeited the controlling regulating power of the earth on account of their iniquities, such power had been given over to Gentile rule.

 

 

Daniel is given insight as to all Gentile rule, power, and authority, being put down, and demolished, it being found that they had used their power against Christ, by crucifying Him.  It was also found that they had used their power to trample down Israel and to persecute the saints of the Most High.’  Furthermore, their power under the ten kings or monarchs had been used for exalting and glorifying the antichrist.

 

 

Daniel is given insight as to the judgment which is to be meted out.  The books were opened (verse 10), but no dead were there as there will be at the judgment of the Great White Throne’ (Revelation 20: 11-12).  This is not that final judgment, when all the dead, small and great, stand before God,’ but the enquiry here is directed to the condition of that Gentile rule on earth, under the ten kings and headed up by the little horn, and judgment is passed upon them.

 

 

Daniel is given insight as to the power which had been committed to the Gentile rule, but now to be given to the Person of Christ.  The power passing from them to the Son of man, Who had gone to receive for Himself a Kingdom, and to return’ (Luke 19: 12).

 

 

Daniel is given insight as to the glorious millennial kingdom of the Messiah, and His saints with Him, when He returns to earth as King of kings and Lord of lords, to take to Himself His great power and reign (Daniel 2: 44-45).

 

 

Interpretation of the Vision

(Daniel 7: 15-28)

 

 

Having given Daniel this insight into the kingdom of God, we notice thirdly that he was given the interpretation of the vision.  This was given to Daniel because it had ‘grieved’ him (verse 15).  It had caused him great trouble, and distress within.  The very sight filled him with terror.  We can be sure that it was not the sight of the Son of man or of the glorious and everlasting kingdom given to Him.  I say this, because Daniel was still troubled even after he had been given the interpretation (verse 28).

 

 

Daniel was troubled because of the beasts and especially the last one.  The momentous events, and the calamities which the saints of the Most High would have to endure till the time of the completion of the everlasting kingdom of God concerned him.  He would have been grieved in his spirit because of the coming judgment.  It meant that history in the end would reveal a story of sin and of its outcome.

 

 

So troubled was Daniel that he ‘came near (or better, he turned himself) unto one of them that stood by’ (verse 16).  This answers to what we understand from verse 10; most agree that it was to one of the angels which attended the throne, that Daniel turned.  So he told me, and made me to know the interpretation of the things.’ First, he explains that these great beasts, which are four, are four kings, which shall arise out of the earth’ (verse 17).  This is the interpretation of verses 3 and 7.  We have seen that they represent four Gentile Empires, namely Babylon, Medo-Persia, Greece, and Rome.

 

 

In verse 19, Daniel wanted to know the truth of the fourth beast.’  This beast is described in verses 19 and 23, as being ‘diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; (which) devoured, broke in pieces, and stamped the residue with his feet ... The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and brake it in pieces.’

 

 

In verse 20, Daniel states that on the head of this fourth beast there would be ten horns.  This is confirmation of that which he saw as recorded in verses 7 and 8.  Daniel considered the ten horns, that is, he took special notice of them.’  It is just as well that he did, for he is told in verse 24 that the ten horns out of this (fourth) kingdom are ten kings or kingdoms that shall arise.’

 

 

It is quite clear that these ten kings or kingdoms would spring out of the revived Roman Empire, today's European Union.  The European Union answers to the great metallic image of Daniel 2, and is represented and symbolised by the ‘two feet on the legs of iron.’  These two legs represent the eastern and western divisions of the Roman Empire.

 

 

B. W. Newton writing on the ‘European Prospects’ says, ‘From the very commencement of the Roman Empire, nothing could be more marked than the distinction between its eastern and western divisions.’

 

 

History teaches us that the Roman Empire came into being when the Roman armies conquered Greece, the eastern leg, and as these armies continued to spread, they conquered many western countries thus making up the western leg.

 

 

It is also quite clear that these ten kings or kingdoms are not only represented by the ten horns of the fourth beast of Daniel 7, but also by the ten toes on the feet of the image, five toes on each foot.  As to these ten kingdoms, only some are referred to in the prophetic Scriptures, therefore, we cannot indulge in speculation.

 

 

In chapter 11, Daniel mentions the kings of Grecia, the north and the south.’  These, it would seem, will be existing at the time of the end.  Clearly they are seen as Syria, Egypt and Greece, three of the toes on the eastern leg.  The only thing we can say about the western leg, is that England, France, and Spain are countries which have always been part of the Roman Empire.  What we can be certain of, and as indicated by one Bible commentator, is that when developed, although they will be distinct kingdoms, they will, nevertheless, be federally united.

 

 

Furthermore, because these ten horns are on the head of the same beast, they will not be able to move individually.  They must all move together, at the same time.  They have no power of isolated action.  The same must be said of the ten toes of the one image, and, in the Revelation, by the ten horns of one beast.  In both these cases we have the emblems of distinctness, and also of union.  We can also see that since the Jews have returned to the land of Israel, we have witnessed a closer unity between the nations which at present make up the European Union.

 

 

The stage is being set for the final great conflict.  I would know the truth of the fourth beast,’  says Daniel. The beast was of special interest because it would produce the little horn - the antichrist, as the head and final form of Gentile dominion (verses 23-25).  Having control over the ten kings, the nations united under the antichrist will be a mighty foe, and a strong force; their evil and atheistic actions will bring down the judgment of the Ancient of days upon them.

 

 

Armageddon is to be their gathering place.  And He (Almighty God) gathered them together into a place called in the Hebrew tongue Armageddon’ (Revelation 16: 16).  The Valley of Jehoshaphat will be their grave.  Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about.  Put ye in the sickle, for the harvest is ripe; come, get you down; for the press is full, the fats overflow; for their wickedness is great.  Multitudes, multitudes in the valley of decision: for the day of Jehovah is near in the valley of decision’ (Joel 3: 12-14).

 

 

Here will they meet Him Who will come forth, And out of His mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He treadeth the winepress of the fierceness and wrath of Almighty God’ (Revelation 19: 15).  Then will follow Messiah’s kingdom.  Then will our returning victorious Lord Jesus Christ come and take His kingdom, and will be King over all the earth: in that day shall there be one LORD, and His Name one’ (Zechariah 14: 9).

 

 

Conclusion:

 

 

The words of B.W.Newton: ‘The only way of resisting Antichristianism or Antichrist, is by seeking under God’s blessing to instil into minds the pure principles of Scripture Truth.  The believing people of God alone can act for Him, only they cannot act for Him apart from the close guidance of His holy Word.’

 

 

As true believers, we look forward to that glorious day when, as we see from verse 27, ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, Whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him.’ To Him be all the glory. Amen!

 

 

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51

Is the Book of Daniel Fact or Fiction?

 

 

By Charles T Cook

 

 

(This article is taken from the first issue of Watching and Waiting - April, 1919.  Although the article is nearly 100 years old

and may not be considered up-to-date, it underlines the fact that the critics can never prove their theories).

 

 

[Volume 28, No 15   July/September, 2015]

 

 

-------

 

 

In view of the persistent and insidious attempts to discredit this portion of Holy Writ, it behoves us to mention a few of the reasons why we can still believe in its authenticity and genuineness.

 

 

Daniel has been more fiercely assailed than any other Old Testament Scripture - Genesis not excepted. Porphyry, a pagan philosopher of the third century, was the first to impugn its accuracy.  His arguments were revived by the Rationalists of the eighteenth century and have since been widely promulgated by the higher critics.

 

 

The Critical Contention

 

 

The critical contention is that Daniel’s prophecies were written after the events, and that the miraculous incidents recorded in the earlier chapters are ‘fabulous and impossible.’  The arguments adduced in support of this view may be summarized thus: That at the time when Antiochus Epiphanes was persecuting the Jews, about 168 BC, a certain ‘pious (!) and learned Jew,’ wishing to encourage his suffering fellow countrymen, wrote a book predicting their approaching triumph over their arch-enemy.  This unknown Jewish author, in order that his production might the more readily be accepted as a Divine revelation, made it pretend to have been written in Babylon 370 years before, and forged Daniel’s name to it.  Thus, they would have us believe that the book, instead of being the record of inspired prediction and personal experience, is merely history purporting to be prophecy, and fiction masquerading as fact.

 

 

So far from the critical theory having any real basis, it is unsupported by a particle of evidence, and it is only bolstered up by means of forced and unnatural interpretations of the prophecies, and by a list of alleged historical inaccuracies.  A full answer to the critics is impossible within the limits of our space.  We can only just touch upon a few of the salient points at issue.

 

 

How the Critics Pervert the Prophecies

 

 

First, let us notice how the critics pervert the prophecies.  In chapter 2 under the symbolism of a metal image four successive world-empires are predicted.  In chapter 7, the same four world-powers are delineated as four beasts.  As every schoolboy knows, these four universal empires were Babylon, Medo-Persia, Greece and Rome.  There have been no world empires since.  However, for the critics to accept this interpretation would be to admit definite prediction in Scripture; for even if Daniel were written in the time of the Maccabees, as they assert, the Roman Empire was still future.  So, by any shift, Rome must be eliminated from the scope of the prophecies.  Accordingly, some contend that the kingdom of the Seleucidae is the fourth kingdom.  But, unfortunately for the critics, this kingdom was always part of the Greek Empire, and never became a world-power. Others have interposed an imaginary Median Empire between the Babylonian and the Persian; but all historical and archaeological records fail to mention such an empire!

 

 

The most daring and presumptuous misinterpreting of Scripture is seen in the critics’ laborious efforts to disprove the Messianic character of the great prophecy of the Seventy Weeks (Daniel 9: 24-27).  They try to accomplish this by placing the terminus ad quem of the 69 weeks, or 483 years, some time prior to 163BC, the date of the death of Antiochus Epiphanes.  The prophecy declares that from the time of the going forth of the commandment to restore and to build Jerusalem to the time of the cutting off of the Anointed One would be 483 years.  The only edict to build Jerusalem was that given in the 20th year of Artaxerxes Longimanus, 454BC or thereabouts.  As 483 years from this date would terminate 29AD the Messianic application is obvious.  Not so,’ declare these modern pseudo-scholars, ‘it must refer to the murder of the high priest Onias in 171 BC.’  But by no possible juggling with dates and figures can the critics make the 483 years fit in with the death of Onias.  Even though they have recourse to the decree of Cyrus made in 536BC (which, by the way, authorized not the building of Jerusalem, but only of the temple), this will only allow them 365 years - 118 too few!  So this elaborate hypothesis breaks down also.

 

 

The Supposed Historical Blunders

 

 

The supposed historical blunders have been easily disproved by archaeology.

 

 

It used to be confidently affirmed that no historian mentions Belshazzar; but in 1854 Sir H.  Rawlingson found an inscription referring to him.  Then it was said that Belshazzar, even if historical, could not have been a king as Daniel declares; but other tablets have been brought to light informing us that he was co-king with his father, Nabonidus.  This explains why he offered to make Daniel third and not second ruler in the kingdom.

 

 

Some critics doubted whether Aramaic (Chaldee) was spoken in Babylon (see chapter 2: 4); but as recently as 1906 papyrus rolls written in Aramaic of that period have been unearthed.  And thus these and many similar frivolous objections have been overthrown.

 

 

Altogether we are warranted in concluding with Professor J. D. Wilson, ‘That no evidence has been adduced to displace the Book of Daniel from its place in the Exile; that on the contrary all the evidence - archaeological, historical, philological, Scriptural, and, we may add, sensible and sane - sustains the view which Jews and Christians have held through the ages.’

 

 

Finally, valuable as is the foregoing testimony, there is one argument which outweighs all others - the truth of Daniel was solemnly attested by our Lord.  When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place’ (Matthew 24: 15).  In this statement our Lord affirmed that Daniel wrote the book, and that he was a prophet.  To deny Daniel, therefore, is to question the infallibility of the Lord Jesus.  Perhaps it was a consideration of this kind which prompted the learned Sir Isaac Newton to say, ‘To reject Daniel is to reject the Christian religion.’

 

 

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52

The Structure and Message of

The Book of Daniel

 

 

By Charles T Cook

 

 

(This article is taken from the second issue of Watching and Waiting -May, 1919).

 

 

Every book of the Bible has its special theme.  Genesis,’ as its name suggests, is the book of beginnings. ‘Revelation’ is the unveiling of the future - the grand consummation.  The message of Daniel is indicated partly by the scope of its prophecies.  The visions and revelations outline the history of a certain definite period of human history.  The story opens with the captivity of Daniel and the noble youths of Judah by Nebuchadnezzar.  In like manner, the events unfolded before us in vision and prophecy begin in Daniel’s time and continue until the time of the end,’ i.e., when the Son of Man comes to set up His Kingdom.  Thus the terminus a quo of the prophecies is the Exile of Israel.  The terminus ad quem is the Second Advent.  Our Lord has given a name to this period: Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled’ (Luke 21: 24).  The distinguishing feature of this epoch is that Israel as a nation are set aside; they have no complete independent political existence in their own land; and Gentile powers dominate Jerusalem and exercise supremacy throughout the earth.

 

 

While the precise length of this period is not revealed - it has already lasted more that 2500 years - yet it coincides with the course of the four world-empires of Babylon, Medo-Persia, Greece and Rome.  The last phase of the fourth is a Federation of Ten Kingdoms - a development still future.  This godless alliance, under a personal antichrist, will be destroyed by the personal appearing of our Lord, Who will then set up His Millennial Kingdom in power and blessedness.

 

 

An Analysis of the Book

 

 

Some expositors have divided the book into two equal parts, as follows: Chapters 1 to 6, Historical; Chapters 7 to 12, Prophetical.  But this method of division corresponds neither with the contents nor with the formal design of the book.  Is not chapter 2 as much prophecy as chapter 7?  The remarkable fact that the book is written in two languages suggests its natural division.  The first portion, chapters 1 to 2: 4a is written in Hebrew.  The second portion, chapters 2: 4b to 7: 28 is written in Chaldean (Aramaic or Syrian).  From chapters 8 to 12, Hebrew is again used.

 

 

A careful comparison of these several portions will reveal the probable purpose underlying the use of two languages.  Chapter 1 is a biographical introduction, and is accordingly written in the language of the Covenant People.  In chapters 2 to 7 we have described to us Gentile World-Power in its General Course, Character and Crisis; hence the use of the Gentile tongue.  In the vision of the Metal Image we behold the succession of the Gentile World-Empires and the symbolism of their governmental power, the graduated inferiority betokening progressive deterioration in quality.  How strikingly this has been confirmed by the passage of the centuries!  Babylon, the Head of Gold, was governed by an Absolute Autocracy.  Medo-Persia, the Breast and Arms of Silver, favoured an Aristocratic Oligarchy.  This form gave place to Alexander the Great’s Military Oligarchy.  And in turn Rome, the Legs of Iron, represented Democratic Imperialism.  While Imperialism and Socialism, the incoherent but contempory forces of today, are aptly foreshadowed by the elements of iron and clay which comprise the feet and toes.  Chapter 7 records Daniel’s vision of the Four Ravenous Beasts and pictures these same empires in their true moral character as seen by the eye of God.

 

 

Chapters 3 to 6 are parenthetical, but the miraculous incidents have a prophetic import, as they illustrate and enforce the opposing religious principles of this age of Gentile rule over Jerusalem.  The Intolerance of Nebuchadnezzar, the Sacrilage of Belshazzar, and the Persecution permitted by Darius are punished by the intervention of Jehovah, Who miraculously delivers His faithful servants and vindicates His own supremacy.

 

 

The second main division, chapters 8 to 12 shows Gentile World-Power in its Particular Relation to Israel, and so Hebrew is reverted to again.  Any further remarks on this section must be left over for the present.

 

 

The Message of the Book

 

 

The prophecies of Daniel provide an inspired answer to the question often asked, ‘Is there a philosophy of history?’  In the light of this revelation we know that the history of kings and kingdoms is not ‘an aggregate of lucky occurrences,’ but is determined under the all-wise guidance and governance of the God of Heaven.  What comfort this brings to the child of God!  Our earthly lot may be dark and difficult, and we may see ‘right for ever on the scaffold, wrong for ever on the throne;’ yet faith is assured that God never abdicates the throne of the universe.  His own people may fail Him.  The nations may be idolatrous, cruel, bestial; even so, He maketh the wrath of man to praise Him, and the remainder He restraineth.  If He permits evil to come to a head it is in order the more effectually to destroy it, and to hasten the establishment of His own glorious reign.  Meanwhile, His [faithful and obedient] servants have the promise and potency of the ultimate victory, not only in the inspired prediction, but in their consciousness of the Divine Presence with them, as in the furnace and the lions’ den. And thus Daniel’s Doxology gives us the Keynote of the whole book: Blessed be the Name of God for ever and ever: for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him’ (Daniel 2: 20-22).

 

 

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53

The Inspiration of the Scriptures

 

 

By Paul Toms

 

 

 

(This is a summary of a message given at a monthly meeting of the Sovereign Grace Advent Testimony on 22nd February, 2013.

The message was recorded and can be downloaded from the S.G.A.T website; also, cassettes or CDs are available).

 

 

We are considering the second statement that appears in the manifesto of The Sovereign Grace Advent Testimony; and this is to do with the Bible.  We considered last month that whilst this is an organisation that seeks to make a testimony to the scriptural truth of the coming again of our Blessed Lord and Saviour, it is also one that stands for the truth of God’s sovereign grace.  We were reminded last month that one of the founding conveners of the Testimony, Mr James Payne, rightly said that the Testimony is built on the foundation of God’s free and sovereign grace and if that foundation is lost, the whole Testimony crumbles and falls.

 

 

So we again come to one of those foundation elements of the manifesto - that we believe what is called ‘the plenary and verbal inspiration of the Scriptures.’  What does this mean?  Plenary means ‘full’ or ‘complete,’ and verbal means ‘every word.’  So it is that every word in the entire Bible is Holy Scripture, given by inspiration of God.  Another way of expressing this would be to say that God inspired the complete text of the Bible from Genesis to Revelation, including historical, prophetical, and doctrinal details, and that the inspiration extends to the very words the writers wrote.  There were about 40 men who wrote the books of the Bible - the 39 books of the Old Testament and the 27 books of the New Testament - and all these, as Peter so rightly tells us in 2 Peter 1: 21, were holy men of God who spake as they were moved by the Holy Ghost.’

 

 

The Westminster Confession of Faith, drawn up in the 17th century by a number of godly and learned divines, had this to say about the Word of God, ‘The Old Testament in Hebrew (which was the native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations) being immediately inspired by God, and by His singular care and providence kept pure in all ages, are therefore authentic; so as in all controversies of religion, the Church is finally to appeal unto them.  But because these original tongues are not known to all the people of God, who have right unto and interest in the scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the word of God dwelling plentifully in all, they may worship Him in an acceptable manner, and through patience and comfort of the scriptures, may have hope.’  Those divines of old had no question as to the authenticity of Scripture - it was immediately inspired by God.

 

 

I would like to turn to Psalm 119, which is full of references to the Word of God.  In almost every verse there is some mention of God’s Word.  Let us take a look at our subject in the light of verse 89, For ever, O LORD, Thy Word is settled in heaven.’

 

 

The Source of the Word

 

 

We see at the start that the Psalmist asserts, when he is speaking to God about His Word, that it is THY Word.’  Yes, this is God’s Word and, as we have already stated, the source of the Bible is God Himself.  This is very evident from what the Bible says about itself.  If we turn to the beginning of the Book we see in Genesis 1: 3 the words, And God said,’ and so it is that Scripture opens up with God speaking.  In those words we have the essence of what God’s Word really is.  He said, Let there be light,’ and as His Word goes forth so there is the glorious light of the gospel to shine in the darkness that surrounds us in this evil world. The 119th Psalm says in verse 130, The entrance of Thy words giveth light, it giveth understanding to the simple.’  So at the start of the Bible we see that God, and He alone, is the sole source of the Scriptures.

 

 

God holds His Word in very high esteem.  The Psalmist shows us this in Psalm 138: 2, for Thou hast magnified Thy Word above all Thy Name.’  The Word of God is held in such high esteem by God that He puts it above even His covenant-keeping name of Jehovah.  Surely then, mortal man, that is made of the dust, should have a high regard for the Word of God.

 

 

We turn to the end of the Book and in Revelation 22: 18-19, curses are pronounced upon those that tamper with God’s Holy Word, upon those that have a blatant disregard for His precious Word and try to bring it down to the level of an intellectual book, a moralistic book, a book that has mistakes and needs to be chopped and changed to suit man’s requirements.  I fear we live in a day when the Word of God is not held in high regard even amongst those who profess to believe in the doctrine therein espoused.  Those warnings contained in Revelation 22 are just as applicable today as when John was inspired to write them.

 

 

So we have looked at the beginning and the end of the Bible.  We have touched on the warnings that God has given to those who tamper with His Word and treat it lightly; and similar statements also appear in two other places in Scripture, in Deuteronomy 4: 2 and in Proverbs 30: 5-6.  But there are many references that declare that the Scriptures are the Word of God, and that they were inspired by Him.

 

 

An obvious verse to which to turn is 2 Timothy 3: 16, All scripture is given by inspiration of God.’  In this statement Paul asserts what we have really already stated, that all the scriptures that we have in our Bible were given by the breath of God, He it was Who put the words into the hearts and minds of the faithful writers.  He was not unmindful of their particular traits and mannerisms and although the writings may bear the imprint of the human vessel, it is still the very Word of God, given by inspiration.  A reason is given here why we have the Scriptures.  There is a reason behind all that God does.  Romans 8: 28 tells us that all things are for the good of those who trust in Him.  So we see that the Scriptures were given for our profit; for doctrine - to teach us the truth, that we should know what is truth and what is error.  It is profitable too for reproof - showing to fallen man when he has departed from the right ways.  It is profitable too for correction - that when we have departed from the truth and have been reproved we can have our path corrected by taking heed to His words.  It is also for instruction in righteousness - having learnt from the Scriptures the way of error and been brought by His grace into the way of truth we may then continue by instruction in the path of righteousness.  What is all this for? That the man of God may be perfect, thoroughly furnished unto all good works.’  In effect, it is by the teaching of His Word we may be perfected and made fit for heaven as the sanctifying work of the Spirit operates in our lives.

 

 

For this to take place, it is no use our paying heed to the writings and doctrines of men.  For man, however good he is, is tainted with sin.  All our deeds, even at best, are as filthy rags in the sight of a holy and perfect God.  But God in His goodness has given us His Word that we may read it, pray over it, search it, study it and grow ever closer to Him.  So, we can see that the testimony of the Bible itself is that it is a book given by God Himself.  He is the One who inspired the writers to write what they did.

 

 

Perhaps this can be evidenced no more plainly than in the writings of the man of God, Moses.  Moses wrote the first five books of the Bible.  These portions span some 2000 years or more of the history of the world, from creation to the time when the children of Israel were about to enter the Promised Land; and yet Moses was only alive for the last 120 years of this time.  Some may say that what he wrote was not given to him by God to write, but that it was passed down from generation to generation, especially Genesis and the early part of Exodus.  But as we read through the books of Moses we so often see the words, and God said or and the Lord spake or similar expressions.

 

 

When we come to the Book of Numbers we read, in chapters 22-24, that amazing, yet true story of the false prophet Balaam.  The children of Israel were approaching the borders of the Promised Land and they had conquered many nations.  Balak the king of Moab saw this and took fright, and having realised that military strength had proved fruitless with other nations, he decided on a different plan.  Nowhere in this account do we read that Moses met or even spoke to either Balak or Balaam.  Yet we have recorded accounts of conversations and thought processes between Balak and Balaam.  This can be no other than God speaking to Moses, for He alone is the One Who knows the thoughts and intents of the heart (Jeremiah 17: 10), and He it was Who knew what was being devised amongst those wicked men.

 

 

Balaam was a wicked prophet, for in Jude we read how he ran greedily after the rewards of Balak.  Yet in Numbers 24: 15-23 there is a beautiful prophecy that this wicked man told.  He foretold of the Saviour.  This is a prophecy that has not been fulfilled; it is a prophecy yet to be fulfilled.  The source of these words, as Balaam himself testifies, could only be the Almighty God Himself.  In a more wonderful way, He is the source of all Scripture, as we have already seen.

 

 

The Strength of the Word

 

 

All Persons of the Trinity have been at work in the inspiration of the Word of God.

 

 

The strength of the Word is God the Father.  One of the titles of God is El-Shaddai, the Almighty, the all-sufficient God; and as it is pre-fixed with the term ‘El’ it show this to be God in the singular - God the Father. The first time this name appears in the Scriptures is in Genesis 17: 1, when God spoke to His close friend Abraham.  It was in this chapter that God changed the name of Abram to Abraham.  God gave to Abraham the renewing of the covenant He had already given to him in chapter 12.  And it is because of the strength of the Almighty that the promise is sure.  This term El-Shaddai is used a further five times in the book of Genesis. In Job, it is used thirty-one times.  One of these times is Job 40: 9, where the voice of El-Shaddai is described as a voice like thunder.  Herein is the strength of the voice of God, it is likened unto thunder, that which breaks the silence.

 

 

In Psalm 29, this thought regarding the strength of the voice of God is carried on.  As we read through this Psalm we cannot but see this strength of God being referred to time and time again.  At the end of the passage (verse 11) we have David saying, The LORD will give strength to His people.’  This very word gives the Lord’s people strength.  The strength of the Word of God comes from God, and from God alone.  He it is Who is the El-Shaddai, the Almighty and all sufficient One.

 

 

The Saviour of the Word

 

 

The various parts of the Scriptures - the law, the historical books, the poetical books, the prophets, the gospels, the epistles - all these make up the Old and New Testaments, and there is one person that shines through in all these, the Lord Jesus Christ, our blessed Saviour.  This does not surprise us; for in John 1: 1-3 we read of the Word,’ that He was with God and He was God and He was there at the creation, and all things were created by Him.  Later in that chapter, John tells us Who this Word is, for in verse 14 we read that it is He Who became flesh and dwelt among us.  This can only refer to one person, the Lord Jesus Christ; it can speak of none other than He.  So The Word is one of the many titles which the Lord Jesus Christ possesses.  Joseph Hart wrote, ‘The scriptures and the Lord bear one tremendous name; the written and the Incarnate Word in all things are the same.’

 

 

The Scriptures testify of Christ.  Old Testament sacrifices typify Him; and throughout the Old Testament there are many people who are types of Him, like Joseph and David.  The prophets all spoke of Him both of His coming in humility to suffer, bleed and die, and also of His coming again in power and great glory to rule and to reign.

 

 

He bore testimony to Himself, that He truly came as a man to this earth to fulfil the will of the Father, and to redeem a people for Himself.  In Luke 24 we read the narrative of the two on the road to Emmaus, and the Saviour met with them.  In the conversation as they walked on the way they bemoaned the fact that Christ had been killed, and that it was the third day; this despite all that He had told His disciples (see verses 6-7) prior to His death.  Then we read the words of the Saviour (verses 25-27), and as He did so often throughout His ministry, He quoted the Old Testament Scriptures, thus showing the Divinity of these Holy Oracles.  He referred to the Old Testament as the Law, the Prophets and the Psalms (Luke 24: 44).  It is interesting to observe that during His earthly life, He quoted from 24 of the 39 books of the Old Testament.  He showed Himself to be the Saviour, the One to Whom all the Scriptures bore testimony.

 

 

To what do these Scriptures bear testimony?  In the opening chapters of Genesis we read of the creation story, and how God in His wisdom created all things in perfection; it was all good.  But the devil soon entered upon the scene, and with him, sin came and scarred God’s wonderful creation.  Yet in Genesis 3: 15 there is an early reference to the promise of a Saviour, Who would come and bruise the serpent’s head.  Throughout the rest of the Scriptures we see the wondrous plan of God in redemption; that He would redeem* [both the world, and] a people unto Himself.  But amidst this we see the continuing evidence of the work of the evil one, of sin ever present in this world; also that there is a way of salvation, through the Blood, typified by the sacrifices.  All these pointed to the Saviour Who would come, Hebrews 9: 22 reminds of the necessity of the shed Blood, and Jesus Himself tells us that it is His Blood that has been shed (Matthew 26: 28); and the apostles bear testimony to this too (Acts 10: 43).  Yes, of a truth, this Jesus is the Saviour spoken of in the Scriptures.  He came into the world not to call the righteous, but sinners to repentance, and He came to seek and to save that which was lost.

 

 

In Revelation 1: 1, we have the title of that book and it is given as ‘The Revelation of Jesus Christ which God gave Him, to shew unto His servants ...’  This could be the title of the whole of Scripture, the revealing of the Saviour to mankind by God Himself.

 

[* Keep in mind: The word ‘redeem’ means ‘to be set free by the payment of a price’.  What so many Christians appear to overlook today, is that this sin-cursed world has been redeemed by the payment of the price which our Lord Jesus has already made: and therefore, it will one ‘Day’ (2 Pet. 3: 8) be set free from the curse which God has placed upon it, because of  man’s sin!  Gen. 3. cf. Rom. 8: 18-25, R.V.]

 

 

The Spirit of the Word

 

 

The Holy Spirit, or Holy Ghost, is referred to as the third Person of the Trinity, but He is by no means unequal or inferior to the Father or the Son, for all are equal in power and glory.  A verse to which we previously referred (2 Peter 2: 21) shows the influence of the Holy Spirit in the inspiration of the Scriptures.  We have spoken of all the Scriptures being given by inspiration of God, and in this verse we have that again stated.  The holy men of old were moved by the Holy Ghost.  This word moved means ‘borne along;’ they were moved, or carried along by the Holy Ghost, to write those things that were revealed to them.  These men did not just write what they wanted; it was not their will that determined what was in the Scriptures.  It was the leading and directing of the Holy Spirit.  They knew their inadequacy.  Isaiah said, Woe is me! for I am undone,’ yet went on to say a little later, Here am I; send me.’  Moses felt his inadequacy and God sent someone else, Aaron, to be the spokesperson.  But all the writers were moved by that unseen Person, the Spirit of God [or God the Holy Spirit].

 

 

In John 3: 8, the Saviour spoke of the effects of the Holy Spirit in the realm of the new birth.  The principles are the same.  The unseen Spirit of God moved these men to say and to write these things, and the mighty voice of God has continued to ring forth from the pages of Holy Writ so that men, women and children have felt the effect.  This same [Holy] Spirit that moved those men of old to write is the same [Holy] Spirit that touches men’s hearts now in the new birth.  It is only by the regenerating power of the Holy Spirit that the words of this precious book can ever have any effect in the lives of people. We ought to earnestly pray, even in the darkness of our day, for an outpouring of the Holy Spirit.

 

 

The Sureness of the Word

 

 

Look again at Psalm 119: 89 and note the words for ever.’  This gives the sense of the sureness of God’s Word - it is for ever.  I am told that the middle verse of the Scriptures is Psalm 118: 8.  This can be no coincidence.  This verse is the fulcrum on which the whole of the Scriptures turn - to trust in the Lord, rather than putting confidence in man.  By a simple trusting in the Lord, the truth of this text has been proved so true throughout all the years.  David knew this to be true in his life.  We remember the well-known story of his going to do battle with Goliath (1 Samuel 17).  He did not need the weapons of warfare that Saul gave him, he trusted in the Lord, Who had delivered him from the bear and the lion and would give him the victory over the blaspheming Philistine.

 

 

This Bible has some unique titles.  In Daniel 10: 21, it is described as the Scripture of Truth.’  In Romans 1: 2, it is referred to as the Holy Scriptures.’  In Romans 3: 2, it is called the Oracles of Truth.’  These titles give to this book a kind of predominance.  In John 17: 17, we have the testimony of the Saviour with regard to this book, its veracity, and its sanctifying power, to fit us for heaven.  There are many good books but none lay claim to the titles that this book has.  It is a book that has moulded the history of this earth, for it is the revelation of the Creator Himself.

 

 

In Acts 16: 30-31 we have a remarkable question that was asked by the Philippian jailer, ‘What must I do to be saved?’ and the answer of the apostle Paul, Believe on the Lord Jesus Christ, and thou shalt be saved.’ We have already considered that the Scriptures and the Lord Jesus Christ are the same.  So to believe on the Lord Jesus Christ is, in effect, to believe the Scriptures, and these will bring [eternal] salvation.  The Saviour said whilst on earth, Search the scriptures ... for they are they which testify of Me.  So it is that these scriptures do bring about a change in men’s lives.  There is a surety in them, a truth in the promises, as God cannot lie. All through the years, great changes have been brought about in the lives of men and women, which prove the sureness of the Scriptures.

 

 

In Joshua 2: 9, we have the testimony of Rahab.  She was a women of ill-repute, with a very wicked past, but she believed the Word of the Lord, She said, I know that the LORD ...’ Her wicked life was remarkably turned around, so that she, a Canaanite women who was once a harlot, is included in the lineage of the Saviour.  There was a great change in the life of this woman (see Matthew 1: 5; Hebrews 11: 31; James 2: 25).

 

 

We turn to the pages of the New Testament and read of demoniacs who were healed by the Saviour, an evidence of the great change wrought in lives by the Word of God.  But perhaps the most significant change is that of Saul, the persecutor of the early church, who became Paul the apostle to the Gentiles so greatly used by God both in his day, and in all subsequent generations.

 

 

In post-scriptural history, we again see the dramatic and life-saving effect this inspired book has had upon the lives of men and women.  The hymn writer John Newton, the old slave trader, who had no regard for the lives of men but sold them into captivity, came by grace, to write that beautiful hymn, ‘How sweet the name of Jesus sounds.’  But many of us [who are regenerate] do not have to look at other people’s lives; we have the evidence of the effect of the Word of God in our own lives.  Each one of us can look around us and see the wickedness of this generation and say, ‘there but for the grace of God go I.  We know [and have had experience of] the power and the surety of this Word in our own lives.  That power is still the same today.  The word to the Philippian jailer and the word that Charles Haddon Spurgeon heard when God spoke to him from Isaiah 45: 22, Look unto Me [Jesus the ‘Christ’/ the crucified and coming ‘Messiah] and be ye saved,’ is still the same today.

 

 

But there is further evidence to the sureness of this remarkable book, the inspired Word of God, and that is found in the prophetic word.  In 1 Peter 1: 19, Peter speaks of this word of prophecy.  It is easy to condemn those who were alive in earlier days, those who knew the Scriptures but did not believe.  Yet we live in a day when those who claim to believe the Bible do not believe that which God says He will do.  We have this more sure word of prophecy.  We can look into the Scriptures and see many portions of prophetic scripture which were fulfilled precisely.  In Numbers 13-14, we have the story of the twelve spies who went to spy out the land of Canaan.  Ten of them came back with an evil report, which was believed by the people.  Because of this, God said that all that generation of 20 years and upwards, except Caleb and Joshua, would not see the Land of Promise, but would wander and die in the wilderness.  What God said was true; it happened literally.  In 1 Samuel 15, we read the sorry tale of Saul disobeying God, and of the prophet Samuel telling him that the kingdom had been rent from him and given to another.  In the following chapter we read of Samuel anointing David; and so it was, that what God had decreed took place.  Despite the continued efforts of Saul to thwart this, David did become king.

 

 

In many of the prophetic books we have numerous prophecies concerning the coming of the Saviour in humility - Isaiah 7: 14, Isaiah 9: 6, Isaiah 53, Micah 5: 2 - to name a few.  But as we read through Scripture, we see many prophecies that clearly have not yet been fulfilled, they speak of a time yet future.  An example of this is Psalm 72: 2, 3, 5, 7, 8, 11, 16 and 17.  This is the more sure word of prophecy.  That which God has spoken, and has been fulfilled literally should encourage us to believe unfulfilled prophecy.  Faith is the substance of things hoped for, the evidence of things not seen;’ to believe that which God has said He will perform.  It is easier for heaven and earth to pass, than one tittle of the law to fail’ (Luke 16: 17).

 

 

The Settlement of the Word

 

 

Our verse goes on to say that God’s Word is settled in heaven.  What a comfort this is!  We have already stated that the written and the Incarnate Word are one and the same; and it is true that the Lord Jesus Christ, when His atoning work on earth was done, left this earthly scene and ascended into heaven from whence He shall come again in power and great glory.  But for the present, He is settled in heaven at the right hand of His Father and is our Advocate, our Great High Priest, pleading the cause of His people.

 

 

The written Word of God is also settled in heaven.  God, in His providence, has given to our land a faithful translation of the Scriptures in the ‘vulgar’ tongue (as those Westminster Divines called it).  We have the Scriptures in our mother tongue and not in some strange unknown language.  We are very much indebted to faithful men who toiled to give us the Scriptures, some to the loss of their lives.  They did not seek earthly advancement or prosperity.  They did not seek the praise of men, but they sought to be faithful to God and His Word.  But we live in a day when there is a proliferation of versions, and it seems that men do not pay heed to the warnings that are found in Scripture, those warnings of which we spoke, in Deuteronomy, Proverbs and Revelation.  But we ought not to be surprised at this for the devil has sought, from the very beginning, to destroy the Word of God.  All through history men have sought to burn, banish and belittle the Word of God.  At the first appearance in the Bible of the devil (Genesis 3) he caused doubt of the Word of God, then went on to deny the Word of God before he deceitfully lied about God’s Word.  He is the father of lies from the beginning.  But God’s Word is settled in heaven; he cannot touch that, he cannot change that.  But we have a duty to remain faithful to the Word of God and not to be led astray by the deceitfulness of the devil.

 

 

I remember, as a young boy, being taken to a Strict Baptist Chapel in Bierton in Buckinghamshire, and in that chapel there was an old picture-frame that used to hang up, and it had the following words: ‘The Bible contains the mind of God, the state of man, the way of salvation, the doom of sinners and the happiness of believers.  Its doctrines are holy, its precepts are binding, its histories are true and its decisions are immutable.  Read it to be wise, believe it to be safe, and practise it to be holy.  It contains light to direct you, food to support you, and comfort to cheer you.  It is the traveller’s map, the pilgrim’s staff, the pilot’s compass, the soldier’s sword, and the Christian’s charter.  Here paradise is restored, heaven opened, and the gates of hell [Hades] are disclosed.  Christ is its grand subject, our good its design, and the glory of God its end.  It should fill the memory, rule the heart and guide the feet.  Read it slowly, frequently, prayerfully.  It is a mine of wealth, a paradise of glory, and a river of pleasure.  It is given you in life, will be opened at the judgment, and be remembered forever.  It involves the highest responsibility, will reward the greatest labour, and condemn all who trifle with its sacred contents.’  This is the Bible that we have, the inspired Word of God from cover to cover.

 

 

One of my favourite hymns was written by Mrs M. A. Chaplin.  In this hymn she exhorts us to cleave to the Scriptures:-

 

Cleave to the words of Jesus, oh hearts which sigh and ache;

they breathe a spell of quiet which life storms cannot break!

It lifts the heaviest burden, and lulls the strongest pain,

the hope of one day hearing that same sweet voice again.

 

 

Cleave to the words of Jesus.  He says, Be not afraid;

your heavenly Father knoweth the needs of all He made;

let not your heart be troubled, while ye believe in Me,

for where My Father dwelleth, there shall My people be.

 

 

Cleave to the words of Jesus until He come again;

and sing them till the weary grow rested with the strain;

and while the words of others lead many souls astray,

be ours to take the Scriptures and tread the narrow way.’

 

 

May God give us the grace to love His Word, to read, pray over and search out His Word, and the strength to defend His precious verbally inspired Word that He has, in His mercy, given to this sin-stained world.  And may we in this day know and see the Holy Spirit testifying in the lives of men and women of the saving power of the Lord Jesus Christ.

 

 

*       *       *       *       *       *

 

 

54

The Only Effectual Cure

 

 

By Douglas D.  Jones

 

 

(In our last issue - Volume 28, No. 20 - we reported the recent home-call of Mr Jones.  Old copies of our magazine contain some of

the messages preached by him over the years at our Sovereign Grace Advent Testimony meetings, but the following is

the substance of a sermon preached at Trinity Baptist Church, Gloucester about 40 years ago).

 

 

[Volume 29, No 1   January/March, 2017.]

 

 

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We read about him in the Bible in 2 Kings 5.  His name was Naaman, army commander of the Syrian king, thought much of by his master, and a national hero on account of his victories.  Some people might have been quite envious of such a man, that is, if they had not known of something which cast an ugly shadow over everything else in his life.  The trouble was that he was a leper.  Leprosy is a loathsome disease, far more widespread in Bible times then it is today, although still found abundantly in some countries.  Modern medical science has done much to alleviate the dreadful suffering it brings and sometimes cures are effected.  In those days, however, there was no known human cure.  Under the law of God given to Moses for the nation Israel, a leper had to be isolated from other company, not, it seems, necessarily from risk of infection, but because of the loathsomeness of the disease.  In some of the Gentile nations, however, this was not the practice.  It appears, then, that Naaman continued his duties, but he must have known that he was a doomed man.  Ultimately the leprosy would take such a hold on him that he would be too repulsive to look at and he would eventually die from its effects.

 

 

What do honours, wealth and position mean to a man when he knows that his days are numbered?

 

 

We live at a time when Man is making a great name for himself.  This is the age of human achievement, yet it is clear that there is something seriously wrong with humanity.  On all sides we see turmoil, confusion, strife, warring, suffering and unhappiness.  What is wrong?  It is that Man has been afflicted by something inherent within him which can be likened to the deadly disease of which we have been speaking.  It is sin.  Man is a sinner in the sight of his Creator.  He has a natural and continual tendency to rebel against the God of the universe, rejecting the fact that the earth is the Lord’s - not his - and that the world and all that it contains belongs to God.  It is because men are not right with Him that they are not right with one another.  What is more, as such, Mankind is under the judgment of God.  Just as a Jewish leper was cut off from the fellowship of others, because of the vileness of his disease, so the sinner, by nature, is unfitted for fellowship with the holy and pure God Who created him.  Sin is abhorrent to God, and it brings separation from Him.

 

 

There is a kind of leprosy known as the anaesthetic type, because patches of the affected skin lose all sensation.  A person may at first be quite unaware as to what is wrong, since there is an insensibility to injury.  For example, a burn on the affected area does not hurt.  One of the characteristics of sin is that there are multitudes of people utterly oblivious of the seriousness of their condition in the sight of God and that they are facing an eternity separated from Him, being quite unfitted for His presence.  How appropriate then, is leprosy as a picture of sin, that with which every one of us is born, yet the implications of which we may be quite ignorant.  Naaman’s leprosy, however, was such that he was well aware of it.  The fact must have cast a terrible cloud over his whole life.  So he might have gone on to the end of his days had not something happened which we see clearly as the over-ruling of a merciful God Whose love is not confined to one nation.

 

 

The Syrians had gone out in bands on one of their raiding expeditions into the territory of Israel and had taken captive a little girl.  A most terrifying experience it must have been for her, too, wrested from her family who would have been left in deep sorrow.  It came about that she was given the task of waiting on Naaman’s wife.  She might easily have evidenced bitterness and resentment at her lot and acted in a very sullen manner, but it seems that even in one so young there burned a vital faith in the One True God Whom she had come to know in her native land.  She learned of her master’s condition, of the terrible disease which had taken hold of him and for which he knew no cure.  And the love of God in that little girl’s heart brought the reaction which caused her to say to her mistress, I wish my master were with the prophet who is in Samaria, for he would cure him of his leprosy.’  She was referring to Elisha.

 

 

Did he make a practice in his own nation of healing lepers?  No, as Jesus said many years later, the prophet had never done such a thing in Israel.  But that little maid, knowing that Elisha was God’s prophet and a miracle worker, believed wholeheartedly that he could be used of God to heal her heathen master of this dread disease.  She not only believed it, but she was ready to say so, too, whatever the reaction of her mistress might be to her claim.  What she said obviously made an impression, for Naaman’s wife told him about it, and he in turn went to the king to inform him, whereupon the king of Syria sent off Naaman to the king of Israel with gifts of silver and gold and costly clothes.  The accompanying communication read, With this letter I have sent Naaman my servant to you so that you may cure him of his leprosy.’

 

 

The Syrian king was thinking in terms of a heathen monarch’s authority.  He expected the king of Israel to order Elisha the prophet to cure Naaman.  When he read the letter, this did not occur to the king of Israel.  He saw the whole thing as a trick to spark off fresh warfare between the two nations.  He was very perturbed.  Am I God, to kill and make alive, that this man sends to me to cure a man of his leprosy?’ he said.  Just consider and see how he is seeking a quarrel against me.’  There were many things he might have done as a king, but he was powerless in this field.

 

 

He did at least recognise the fact, which is more than can be said for many rulers and leaders in modern times in relation to the pitiful state of mankind.  How long they have asserted their own ability to bring about a golden age of peace and prosperity among the peoples of the world.  They have their summit conferences and their great schemes. We have seen the coming into being and decease of the League of Nations and the equal failure of the United Nations Organisation to bring about the conditions it set out to achieve at its formation in 1945.  Its headquarters occupies an 18 acre site on Manhatten Island, New York, and millions of dollars are spent yearly with what result?  While it is true that considerable material help has been given to those in undeveloped countries, it has to be asked, ‘Have we seen the peace and security among the nations which it pledged itself to achieve?  Is the world really a better place in which to live?  Are people any happier and more contented?’  The answer to such questions can only be, ‘No!’  The solution to the problem does not lie in the wielding of royal sceptres or in statesmen, politicians, scientists and philosophers.  Nor is it to be found in lifeless religious system.

 

 

Naaman was sent to the wrong person and many sin sick souls are being sent to the wrong people today.  However, in his case, he was eventually directed to the prophet of God of whom the little maid had spoken.  It must have been quite an impressive sight as the Syrian commander arrived at the door of Elisha’s house with his horses and chariot.  But what do you think?  The prophet did not even come out to greet him, let alone show him the anticipated respect for such an important person.  Elisha just sent a messenger telling him, Go and wash in Jordan seven times and your flesh will be restored, and you shall be clean.’

 

 

It was such a simple course which Elisha instructed Naaman to take, but it did not suit him one little bit.  He had his own preconceived ideas as to the nature of this cure and the one prescribed was most humiliating.  In fact, he was furious, and went away complaining bitterly that he thought Elisha would have waved his hand over the place and cured him.  How his pride had been hurt.  Did not this Israelite prophet realise who he was?  He had not even bothered to come to the door of his house!  Instead of an expected display of supernatural power, he had been told to go and wash in the River Jordan seven times.  Jordan!  That muddy river!  Why, there were the Abana and Pharpar rivers which transformed the wilderness around Damascus in his own country.  Were they not better than all the waters of Israel?  Oh, he was angry.  How dare this man tell him, the great Naaman, to do such a thing.

 

 

How typical was his reaction to many who are told of God’s remedy for their sin.  When they hear that they have to come to Him just as they are, as guilty, lost sinners, with nothing to plead of personal merit or achievement, but that they have to repent of their sins and cast themselves on the mercy of God, trusting in the atoning work of His Son, the Lord Jesus Christ wrought upon the cross of Calvary, then pride is wounded deeply.  The natural man despises such a course, because it humbles him to the dust and he does not like being humbled.

 

 

Among Naaman’s servants were those who saw the folly of his reaction and were prepared to reason with him.  My father they said, if the prophet had bid you do some great thing, would you not have done it?  How much rather when he says to you, wash and be clean?’  They knew that, brave soldier that he was, Naaman would not have flinched from some great task to effect his cure, but Elisha had not told him to do this.  In fact he had been told to do something very simple, but here he was rejecting it because his pride had been hurt.  As they appealed to him, so the great warrior realised what a foolish, arrogant man he had been.  He proceeded to the River Jordan and dipped himself seven times according to the word of the man of God, and his flesh was restored like that of a little child and he was clean.  Then he returned to Elisha with all his attendants and came and stood before him, saying, Behold, now I know that there is no God in all the earth, but in Israel.’

 

 

Do I speak to someone who has been unwilling to acknowledge their condition as a guilty sinner in the sight of God?  Has there been a refusal to come in true humility to Him in repentance and faith in His Son, the Lord Jesus Christ?  I tell you, if you come to God on His terms, you will know the cleansing power of His precious Blood, and the peace of God which passes all understanding will be your portion as you become reconciled to Him.  Like Naaman, you will be able to say, Now I know with a conviction born of experience.

 

 

Oh, the joy of being able to say, I know in Whom I have trusted.’  A due appreciation of what happened at Calvary can only result in the same happening to us.  As Isaac Watts puts it in his well-known hymn, -

 

When I survey the wondrous cross on which the Prince of Glory died,

my richest gain I count but loss, and pour contempt on all my pride.’

 

 

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To be continued … D.V.

 

 

To be continued, God willing.