THE MANCHILD
By J. A. SEISS, D.D.
A
landmark in the exposition of the Manchild is that the birth is not
consummated before the period of the end of this Age. It is not fully accomplished till the day of
judgment comes. This child is unborn
until the period of the end is reached.
There
is a peculiar manliness ascribed to this child. It is not only "a
man child," as our English version renders the phrase, but more
literally "a son, a male," or a son
who is a male. There is special emphasis
laid upon the masculinity. The letter of
the description is such as to prove that this child is collective and composite
the same as the mother, and likewise includes people of both sexes. The Greek ... which means male, has the
peculiarity of being in the neuter gender, and so applies to both men and
women, and cannot apply to any one individual. Sex, however, is not so much the subject of
this word ... as the higher qualities of manhood common to both men and
women. A body of persons is here meant,
and, this body includes women as well as men, and men as well as women. But it is a body at the same time
distinguished throughout with a special masculinity, which knows no sex; that
is, with the most manly of virtues and the most vigorous and heroic of characteristics.
By
this man-child we understand saints begotten of the Holy Ghost, and pervaded
with the highest qualities of virtue, courage, self-denial, and strength. They are all conquerors. They all have overcome the world, triumphed
over the powers of darkness, won the race of faith, through the grace of God
possessed themselves of titles to everlasting crowns and honours. Their masculinity in these respects is
unquestionable and most intense, whether they be men or women as to sex. Here we find all the noblest and best of the
race, and the embodiment of the highest virtue and wisdom that ever pulsated in
the arteries of humanity. Here is the
proper "man-child" if ever there was
or will be one upon earth.
He
is to reign, with unrivalled and irresistible authority and power over the
world. He is to govern, discipline, and
control all the peoples of the earth (during the subsequent millennium of a
thousand years), as a shepherd deals with his flock. To shepherdize with an iron sceptre, is to
exercise a dominion which is inflexible, irrefragable, and that cannot be
withstood. Strength, absoluteness, and
perpetuity of rule, is unmistakably indicated; and that rule is specifically
said to be over "all the nations." It is universal. This is not true of any king or state in any
period from the beginning of the world till now.
This
child is the special object of Satan’s murderous malignity. It is on the child’s account that he assails
the woman, takes his station before her, and stirs up all his power to hinder and
destroy. It is not so much she, as the
child, that he is bent to devour. Here
is something peculiar, special, and against which all the malice of hell is
aroused and concentrated. We can very
well understand this, and the tremendous painting comes out in all its
significance, when we see in this Child the collective body of God’s true
saints. To devour these, or to stop
these from reaching the kingdom and thwart their exaltation to the authority
and dominion for which they are destined, is the great malignant intent of the
Dragon. Their success is his defeat. Hence this intent of the unparalleled attempt
to overwhelm them at the final extremity.
It
is, in fact, their great and glorious Birth into immortality and everlasting
life in glory at the Second Advent of Christ (1
Cor. 15: 51-52; 1 Thess. 4: 16-17). Prior to then, the saints are indeed
generated, begotten, quickened by the Holy Ghost, and full of prophetic
yearning for what is beyond; but they are still invisible, hidden, inclosed,
restrained, disabled. A birth is a
manifestation, a bringing to the light, the making visible of what was before
invisible. And so the Scriptures speak
of "the
manifestation of the sons of God," which in this present order of
things is expected and yearned after, but which only takes place at the coming
of Christ (Rom, 8: 19). All these belong to what is subsequently
called "the first
resurrection" to which "everything
belongs that is raised to immortality before the last day." And so
we are taught as Ambrose, and Luther and Kromayer admit,
that other particular resurrections and translations of certain eminent saints
occur at intervals preceding the full completion of the glorified company.
Behold,
then, the dignity and glory of the Christian calling. having put on Christ, we
belong to a fellowship, for which the sublimest things are reserved. Living a life of faith on the Son of God, we
are maturing for a wondrous accouchement. These wrappings and disabilities of time are
soon to give place to the liberty and blessedness of a glorious immortality. Instead of these aches, and ills, and toils,
and disabilities and many anxieties, shall presently be the elastic vigour and
untiring strength which we now see in the angels. Instead of these doubts, and fears, and
contests with evil in and around us, there shall be accomplished redemption,
beyond all further vicissitude or danger. And for
these crosses shall come crowns of imperishable dominion with Jesus. It amazes and confounds me when I attempt to
survey the astounding changes that await the faithful. I am overwhelmed with the sublimities of
exaltation and power which are set before the poor sinful children of men in
the Revelations of God.
We
are often disheartened with our hardships and trials and begin to think it too
hard a thing for us to be Christians. Nature is so weak and depraved; there is
such a burden in this incessant toil and self-denial and watchfulness and
prayer; the way is so steep and narrow and difficult; we are tempted again and
again to give up. But when we think what
the dear Lord has done for us, what glories He has set before us, what
victories are to come to us, what princedoms and thrones in the great empire of
eternity await us, and how sure is all if
we only press on for the prize; we have the profoundest reason to
rejoice and give thanks every day that we live, that such opportunities have
been vouchsafed to us, were the sufferings even tenfold severer than they are.
Blessed
be God for His holy Church! Blessed be
God that He has called us to be members of it. Blessed be God, that every faithful one in it
is on the way, to a glorious birth-hour to immortal regency and power. Only
let us see to it, that we rightly appreciate our mercies, and give diligence to
make our calling and election sure. And "the God of
all grace who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered awhile,
make you perfect, stablish, strengthen, settle you. To whom be glory and dominion for ever and
ever. Amen."
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