"Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus." Rev. xiv, 12.
"And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Chap. xii, 17.
We stated in our last that it was our design in this series of articles to call attention to that portion of the faith of Jesus which relates to present duty.
The moral condition of the world and the apostate church is thus described:—"As it was in the days of Noah," "likewise as it was in the days of Lot," "even thus shall it be in the day when the Son of man is revealed." "When the Son of man cometh, shall he find faith on the earth?"—JESUS.
"This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.
For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts; ever learning and never able to come to a knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith."-Paul.
The standard of piety is lowered into the very dust, the church is united with an unbelieving world, in its pride, fashions, love of this present world, its lusts and sins, yet has a "form of godliness;" and it is almost impossible to make men feel the importance of coming up to the high standard of holiness set forth in the testimony of Christ and the apostles. Those who shall be ready for the coming of the day of the Lord, will have to feel the importance of this subject, and come up to the gospel rule of consecration to God, and carry out in their lives the plain teachings of Christ and the apostles. The perils of the last days are upon us. A strong current now sets downward to perdition—a thousand unhallowed influences surround the Christian, which if yielded to, will surely lead him from God and heaven. O, may God help his people to arouse and watch.
Says Jesus:—"And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." Luke xxi, 34-36.
The warning of this text is of thrilling importance to all who are looking for the day of the Lord. Their dangers as well as duties are pointed out. The Lord help them to "take heed."
SURFEIT. —"To feed with meat or drink, so as to oppress the stomach and derange the functions of the system; to overfeed and produce sickness."—N. Webster. Surfeiting is not one of the least sins of the age. It is a sin of sufficient magnitude to call forth the most solemn warning to his people from the Great Head of the church. It was one of the great sins of the days of Noah, and is classed among the damning sins of the world at the period of the Second Advent. Look at the numerous editions of cookbooks, the many new inventions for cooking rich food to suit an unhealthy and unnatural taste. In this there is not only a waste of golden moments and of means in preparing so many kinds of rich food with which most tables are set, but the constitution is impaired, and the powers of the mind, which should be employed in the service of God, are stupified, and, in many cases, much injured. How painful are the scenes connected with the tea-table of many professed Christians. After much toil and anxiety, with the determination to excel in preparing rich dishes, the social circle gather round the table, God's blessing is gravely asked, then follows a long catalogue of excuses and polite falsehoods relative to the meanness of the food. O, shame on such Christians.
"Two things," says the wise man, "have I required of thee; deny me them not before I die. Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me; lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain." Prov. xxx. 7-9.
Brethren, measure yourselves, not by worldly, proud, self-gratifying and popular professors around you, but by the gospel rule, and then see how much short you come. "Whether therefore ye eat or drink or whatsoever ye do, do all to the glory of God." 1 Cor. x, 31. He who uses the filthy weed, may say that tobacco is not forbidden by the scriptures. True, we may not find the word tobacco in the Bible, but no sinner will pretend that he chews tobacco or smokes the pipe to the glory of God. He knows better. And who would dare stand before the Great Refiner and Purifier, at his coming, with a pipe in his mouth, or the filthy weed about his person! When the Apostle says, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God," he means "flesh" as well as "spirit." We confess that we have no confidence in a sort of inward holiness, while one at the same time is gratifying the lusts of the flesh which war against the Spirit.
"Lovers of pleasure, more than lovers of God," is one of the sins of the "last days" church, "having a form of godliness, but denying the power thereof." Self-gratification is the great sin of the age. The soul buried up in selfish interests, and lusts of the flesh, God and his threatened judgments are forgotten.
"But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away: so shall also the coming of the Son of man be." Matt. xxiv, 37-39.
To eat and drink in the days of Noah was necessary and right. It is the manner, or excess, that our Lord would impress us with. On a careless world rested the sin of eating and drinking to excess, or gluttony, and they perished by the waters of the flood.
"Even thus shall it be in the day when the Son of man is revealed." Luke xvii, 30. To eat and drink will be necessary till the close of this mortal state, but one of the great sins of the generation that witness the coming of the Lord, is feasting.
"Marrying and giving in marriage." That the marriage covenant was holy in the days of Noah, we doubt not, and fully believe it will be binding in all its sacredness till the coming of the Lord, but it was the manner or object of marrying in the days of Noah that moved the anger of the Almighty. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the Lord said, My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years." Gen. vi, 1-3.
It seems by this that self-gratification was the only motive that moved men to marry in the days of Noah. Impulse took the place of reason and the fear of God. And we ask, How much improved is the mass of the present generation? Many marriage contracts are formed that religion or reason never dictated, and they result miserably. Children marry at an early age, knowing nothing of the sacredness of the marriage vows—marry, perhaps, against the wishes and entreaties of pious parents. These things have a demoralizing influence, and call down the frown of God. If ever the children of the Most High should tread softly, and take every step in wisdom, it should be in that period just prior to the revelation of the Son of God from heaven. No one is safe, unless they give earnest heed to the word of God, and follow its plain teachings. "Here are they that keep the commandments of God and the faith of Jesus."
Faith for the Sick.
"Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." James v, 14, 15.
"Blessed are the dead which die in the Lord from henceforth." Rev. xiv, 13.
If the epistle of James applies to any one period in the history of the church more than another, it is that period when the second coming of Christ may be scripturally looked for. The Apostle addressed the waiting brethren as follows:—"Be patient, therefore, brethren, unto the coming of the Lord," "the coming of the Lord draweth nigh." "Behold the Judge standeth before the door." James v, 7-9. And if the promise in regard to the sick could ever be claimed by Christians since James penned it, it can and should be claimed now.
But mark: the phrase, "is any sick among you," includes only those who are in the faith and hope of the gospel. Also, confession of faults is connected with the prayer of faith. The people of God should move understandingly, especially when they go before God in prayer for the sick. It is a most solemn duty, and those for whom prayer is offered, and those who pray, should move forward with feelings of humiliation before God. It cannot be expected that God will hear prayer for the afflicted, while on them rests unconfessed sins.
It is evident that the text, "Blessed are the dead which die in the Lord from henceforth," does apply to one particular period. The words, "from henceforth," forbid giving this text a general application, and limit it to the period of the message of the third angel; therefore it applies to the present time.
But it may be asked, How can two such texts apply to the same period of time? How can there be an especial promised blessing to those who at this time die in the Lord, while there is a plain promise that the prayer of faith shall raise the sick? Our answer is this: God by the Apostle [James v, 14, 15] has given the general promise, with the directions which should be embraced and followed by the faithful; if not, why did the Holy Spirit dictate the words of the text? But if God in his infinite wisdom sees fit to let some quietly and sweetly sleep in Jesus, he has a right to do so, and every Christian heart will acquiesce in it. The Lord knows best; he does all things wisely and well.
The promised blessing to those who die in the Lord is, "that they may rest from their labors." The perils and dread scenes of the time of trouble are before the people of God. Those who remain unto the coming of the Lord will witness them, and more or less feel their power, while those who die in the Lord, quietly rest from the labor, anguish of spirit and deep anxiety of that swiftly hasting hour, waiting to be called forth to immortality and eternal life at the voice of the Son of God. Blessed rest indeed!
"Thou didst march through the land in indignation, thou didst thresh the heathen in anger. Thou wentest forth for the salvation of thy people, even for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Thou didst strike through with his staves the head of his villages; they came out as a whirl wind to scatter me: their rejoicing was to devour the poor secretly. Thou didst walk through the sea with thine horses, through the heap of great waters. When I heard, my belly trembled; my lips quivered at the voice: rottenness entered61into my bones, and I trembled in myself, that I might rest in the day of trouble." Hab. iii, 12-16.
He who sees the end from the beginning knows best who can, and who cannot stand the coming conflict. And if he suffers those who may be in danger of falling to be humbled and brought down by sickness, and fitted for the kingdom, and lets them rest in the grave during the time of trouble, gratitude and love should flow out to God from every Christian heart, even for this.
But this should not in the least clip the faith of any in the promise [James v, 14, 15] that God will answer the prayer of faith. The prayer of faith has raised the sick, and if the people of God move forward understandingly, walking in humiliation and meekness and claim the promise of God, the prayer of faith will still raise up the sick.
THE SEVENTH-DAY SABBATH NOT ABOLISHED.
By James B. Frisbie
BY J. B. FRISBIE.
WHAT WAS ABOLISHED?
All that part of the book of the law, which was written concerning Christ was abolished. But this will not include any moral precept, even in the law of Moses.
All Sabbath days (the seventh not excepted) as feast-day sabbaths were abolished as such at the cross, but not as the Lord's rest-day; for the seventh day was a rest day before it was a feast day; so after it was abolished as a feast day it still would remain the Sabbath of the Lord our God as before.
We have endeavored to show that the Sabbath of the Lord, is the greatest moral precept of the ten, for by this we are to know and remember God, that we may love and serve him in faith, spirit and truth. That the Sabbath was kept the same by the apostles and christians after the crucifixion of Christ as it was before, by the order of Moses, by the Jews and Christ with his disciples. That is to rest from servile daily labor, and assemble for worship in their meeting-houses both among the Jews and Gentiles.
Jesus fulfilled all law. But to fulfill a moral law is to keep it. Rom. xiii, 10; Gal. v, 14. By this means he magnified the law and made it honorable. Isa. xlii, 21. If Christ's fulfilling the commandments, Thou shalt not kill, steal &c., did them away, then we may break them likewise with impunity. But who cannot see the inconsistency of this? Because Jesus kept the moral law it would not abolish it, but make it honorable.
The law of commandments contained in ordinances written concerning Christ as typical of him, that when he fulfilled these, then they ended by limitation, after they had answered their design in their antitypes. We will show this. Lev. xxiii, 37. These are the feasts of the Lord. Verse 38 Besides the Sabbaths of the Lord &c. There are four sabbaths in this chapter besides the Sabbath of the Lord, connected with the feasts and ceremonies of the typical law of Moses.
It was a matter of prophecy that these feast-day sabbaths connected with the new moons &c. should cease. But the Sabbath of the Lord our God associated with, Thou shalt not kill, Thou shalt not steal &c., is not done away, but perpetual forever. Ex. xxxi, 16-17. Throughout their generations. We can raise no objection to this; for whether it be literal or spiritual Israel they still continue in their generations to our time.
PROPHECY OF THE FEAST-DAY SABBATHS.
Hosea ii, 11. I will cause all her mirth to cease, her feast days, her new moons, and her SABBATHS, and all her solemn feasts. Amos iii, 7. Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos viii, 5, Saying, Then will the new moon be gone that we may sell corn, and the sabbath &c. Jer. i, 13, Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths. Verse 14, Your new moons and your appointed feasts my soul hateth. See sabbaths and new moons connected, 1 Chron. xxiii, 31; 2 Chron. ii, 4. Neh. x, 33; Eze. xlvi, 3. This must make it plain. God has revealed it to his servants the prophets that he would cause the sabbaths to cease that were connected with feasts, new moons and oblations. But nowhere that his holy Sabbath should cease; but be perpetual for ever.
FULFILLMENT OF PROPHECY
Rom. xiv, 3. Let not him that eateth, despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Verse 5, One man esteemeth one day above another; another esteemeth every day alike, Let every man be fully persuaded in his own mind, (whether he will keep God's holy Sabbath or not, this is another subject.) Verse 6, He that regardeth the (feast) day, regardeth it unto the Lord; and he that regardeth not the (feast) day to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not to the Lord he eateth not, and giveth God thanks. Nine times Paul has mentioned "eateth" in connexion with these days, and once "eat," so that any one that wants to see, may know that Paul referred to feast days, and not to the holy Sabbath of the Lord our God.
Now read what was abolished and blotted out; Eph. ii, 15. Having abolished in his flesh the enmity, even the law of commandments contained in ordinances. Not the law of God written on tables of stone with the finger of God; for [Eph. vi, 2,] Honor thy father and mother; which is the first commandment with promise. A. D. 64. This sets the point at rest, that Paul would not have referred to this in the same letter, if these were the same commandments that were abolished. Col. ii, 14. Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. Verse 16, Let no man judge you in meat (offerings) or in drink (offerings,) or in respect of an holy day, or of the new moon, or of the sabbath days. Verse 17, Which are a shadow of things to come, but the body is of Christ. These holy days or sabbath days, are not associated here with any one of the ten commands, but with the shadowy law such as meats, drinks, new moons, and called handwriting, or ordinances to be blotted out. 2 Chron. xxxiv, 14. The book of the law of the Lord by the hand of Moses. (margin.) Which contained these ordinances. Heb. vii, 16. The law of a carnal commandment. Heb. ix, 10, Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. Verse 11, But Christ being come an High Priest of good things to come &c. Heb. x, 1. For the law having a shadow of good things to come and not the very image of the things, can never with those sacrifices which they offer year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, sacrifices and offerings thou wouldst not but a body hast thou prepared me. In burnt offerings and sacrifices for sins thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) that is, of Jesus Christ. Verse 10, By the which will are we sanctified through the offering of the body of Jesus Christ once for all.
Gal. iii, 10. The Book of the law. Verse 24. Wherefore the law was our schoolmaster to bring us unto Christ that we might be justified by faith. Verse 25, But after that faith is come, (or preached) we are no longer under a schoolmaster: The typical law pointed out, or brings us to, Christ, that we might be justified by faith and not by the works of the law as before. Verse 10. Chap. v, 4. Justified by the law. Luke xxiv, 44. And Jesus said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me, that is Jesus. This tells us that all things written in the law of Moses concerning Jesus, was fulfilled by him, and that would be its end, abolished, blotted out, &c. For Christ to fulfill a prophecy would be to come according to the prediction of the prophet. For Christ to fulfill the law of Moses would be to come according to the types and shadows pointing him out. But would have nothing to do with that part of the Book of Moses that was not typical of him. Every moral precept would stand in its full force upon us as much as it did upon the Jews, such as, To love God with all the heart, Thy neighbor as thyself, or a brother marrying his sister, or a father his daughter. &c. &c.
This testimony of Jesus in Luke in connexion with what we have quoted from the letters of Paul must settle for ever the questions what is binding and what is done away. To which may the good Lord help us to take heed for ourselves for we are all interested or should be in the things written
The Meetings
By Editor
Which we held with the brethren in Oswego, Brookfield and Lincklaen, Feb. 4-19th, were of an interesting character; and we are happy to hear that they resulted in good to the cause of truth. We have given quite an extended account of the Oswego meeting, and will now briefly mention the others.
We were glad to find the few friends of the cause in Brookfield firm in the truth. Several were among their number who have embraced the Sabbath since we were last there. We gave two evening lectures in the Baptist Meeting-house at North Brookfield. The congregation was not large, on account of the rain and ice, yet very candid and attentive. One of their number recently had his attention called to the Sabbath by reading the little Tract by "Elihu." He has decided for the true Sabbath, and subscribes for six copies of the REVIEW, that others may read and learn the truth as well as himself. This is the universal effect of truth when received in the heart. He that feels its sanctifying influence wishes others blest also.
We were kindly cared for by the dear friends in Brookfield, and when we were ready to leave for our appointment at Lincklaen, Brn. Ira Abbey and Chapel helped us on our way after a godly sort.
In regard to the state of the cause at Lincklaen, we refer the reader to Bro. Poole's communication in this paper for information. The cause has suffered much in that region in consequence of the evils mentioned by Bro. Poole. Those evils were, however, thoroughly reproved, and we trust that they will cease from among them for ever.
We gave three lectures in the Seventh-day Baptist Meeting-house. One on the Sabbath, and two on First-day. The congregation on First-day was large, considering the slippery going. It was with difficulty that all could find seats. We are much attached to the dear brethren, and feel deeply interested for the cause in that region. We intend visiting them again in a few months.
On our way home we had an interesting interview for a few hours with the brethren at Manlius, at the residence of Srs. Gridley and Scoville. We were happy to once more meet with Bro. and Sr. Holt. Our little meeting, especially the season of prayer, was refreshing. How good to weep with God's tried people. Bro. Holt feels deeply the necessity of meekness, patience and faith at this trying hour. The Lord gird him anew for the battle.
We look back upon the scenes of this recent tour with a degree of satisfaction, yet we see much more to be accomplished for the weak and erring portion of the church, which should be done immediately. As far as we are able to learn the state of things, it stands something like this: the way is open for the truth to spread, the people wish to hear, are ready to come out to hear, feel on the subject, but many of those who profess the truth, by either their harshness, unwatchfulness, unholy lives, stupidity, covetousness, or carelessness about the salvation of those around them, block up the way to life, and keep people from embracing the truth. We would say to those who may feel that these remarks hit them. We do mean you. Arouse, open your eyes to your condition, mend your crooked course, and in all the walks of life act the part of a consecrated Christian.
What did Paul teach the Thessalonian Church about the Second Coming of Christ?
"So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure; which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting 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, (because our testimony among you was believed,) in that day."—2 Thess. i, 4-10.
In both of the Epistles to the Thessalonians, there is one great event continually brought out into view, so as to fix the attention of every reader. That event is the second coming of the Lord Jesus Christ.—There can be no doubt that it was on this that the minds of the Thessalonian believers were fixed, and that it was by this that the Apostle urged his exhortations and counsels upon them.
In those days the coming of the Lord was a well-known thing. The primitive Christians understood fully what was meant by it. The coming of the Lord was not a word of many meanings to them. It signified but one thing, and that was the return from heaven of him whom having not seen they loved . So that when the Apostle made mention of it to the Thessalonians, they at once knew that he referred to the glorious appearing of their Lord in the clouds of heaven. They had not heard that it meant anything else. Nor could they easily imagine another meaning. They would never think of referring it to the destruction of Jerusalem, for what had they in Thessalonica to do with the desolation of that city, and how could that event be the Lord's coming to them? Nor could they suppose it to mean death, for one of the chief things to be accomplished at this coming was the resurrection from the dead, that is, the removing of death, not the inflicting of it. The coming of the Lord was an event which they understood, which they loved and longed for; and the apostle takes this for granted in both of these Epistles. Nor indeed does any one doubt that in most of the passages in which he alludes to the subject, he really means the second and literal coming of the Lord Jesus. Let us throw together all the different passages in both of these two Epistles which allude to this event.
What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? Chap. ii, 19.
To the end he may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. iii, 13.
We which are alive and remain unto the coming of the Lord shall not prevent (or go before) them that 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 the Lord in the air; iv, 15, 16, 17.
Yourselves know perfectly that the day of the Lord so cometh as a thief in the night; v, 2.
I pray God that your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ; v, 23.
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 that obey not the gospel of our Lord Jesus Christ, who shall be punished with everlasting 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 admired in all them that believe; 2 Thess. i, 7, 10.
We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him; ii, 1.
That day shall not come unless there come a falling away first; ii, 3.
Then shall that Wicked be revealed whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming; ii, 8.
The Lord direct your hearts into the love of God, and into the patient waiting for Christ; iii, 5.
Here then are twelve passages in which the Apostle makes mention of the coming of the Lord, in the course of two brief Epistles, consisting, the one of five, and the other of three chapters. The Thessalonians could attach but one meaning to all these various allusions, and as they had been taught to look for the Lord's coming in glory, so they would naturally interpret all these passages as referring to it, and to it alone. And we know as a fact in history, that they really did so. Before he wrote to them at all, they, like all the early Christians, were looking for the Lord's coming. His first Epistle confirmed them in this, and raised their expectations to the utmost. They thought of nothing but his instantaneous appearance. They began to be "shaken in mind and troubled" on account of this, supposing that the day of Christ was at hand. Some one, either belonging to themselves or to some other Church, took advantage of this, and wrote an Epistle to them in the name of Paul, proclaiming the immediate coming of Christ, (2 Thess. ii, 2.) Upon receiving intelligence of their troubled state, the Apostle wrote a second Epistle to them, to allay the agitation, and correct the error.
In correcting their error he takes for granted that they were right in waiting for Christ's coming. He gives them plainly to understand, in his first chapter, that when he spoke of Christ's coming, he really meant Christ's literal, visible, personal coming. He never hints that they were wrong in expecting this. They were looking for this event, and he knew it; nay, his second Epistle was written just because he knew this. Yet he never gives one hint that they were wrong in their expectations. Nay, he confirms them in these. At the same time he does correct an error into which they had fallen. And what was this? That there was to be no interval and no event between them and the Lord's coming; and that they might be so sure of his immediate appearing as to throw aside their ordinary employments, and look up to heaven as if to see him coming. This was the only error.
He tells them that Christ was certainly to come. So far they were quite right. But there was an interval, and it was here that they had gone wrong. There was to be an event between them and his coming, whereas they had thought there was to be none. But as soon as that event had taken place, then that which they had been looking for would certainly occur. He tells them of but one event that was to take place before the Lord should come.
But though he mentions only one event, might there not be others? Yes, there might. And time has showed us that there were to be many. But let us mark the character of this event, and the manner in which the Lord's coming is spoken of in connection with it. It is the rising of the Man of Sin of which he speaks. It is this that is to be the one mighty event that is to mark and fill up the interval before the Lord should come. The prevalence of Antichrist or Antichrists was to be the characteristic of the period between the days of the Apostle and the coming of the Lord. 1 John ii, 18. This Man of Sin had begun to show himself in the time of Paul. 2 Thess. ii, 7. He was to continue to show himself, nay, to rise into power and greatness. Then when he had reached the very pitch and summit of his grandeur, he was to be suddenly and instantaneously stricken down and destroyed. And by what means? By the coming of the Lord. The Lord's coming was not to be till Antichrist had reached its height, and then, "in one hour," was this judgment to come—then the Lord was to be revealed from heaven in flaming fire. The destruction of the Man of Sin, and the Lord's coming must be at the same moment of time, for the Lord comes in order to destroy him.
In whatever sense the coming of the Lord is understood, still that coming, and the destruction of the Man of Sin, happen at the same time. Antichrist began in the apostles' days. He has ever since been spreading and rising. He is to continue to increase until he be destroyed at the coming of the Lord. Such is the Apostle's statement.
But may not the expression "coming of the Lord" have another meaning besides that of his literal and personal appearing? We need not enter at present upon a discussion on the meaning of this expression in other parts of the New Testament. There is enough in these two Epistles to show the sense in which it was understood by the Apostle and the Thessalonians. Now, we ask, for what event was it that the Thessalonians were looking? Was it not the personal coming of the Lord Jesus, "to be glorified in his saints and admired in all them that believe?" Then it was by this personal coming that Antichrist was to be destroyed. What event was it that the Apostle exhorted them to look to for comfort under the sorrow they experienced at the bereavement of friends? Was it not the coming of the Lord Jesus to raise his sleeping saints? Then it was by that same coming that Antichrist was to be destroyed. And thus we see that the downfall of the Man of Sin is to take place at the same time as the resurrection of the saints—"their gathering together unto Christ." What event was that which was to bring vengeance on them that know not God, and obey not the gospel of the Lord Jesus Christ? Was it not the Lord Jesus' "being revealed from heaven with his mighty angels in flaming fire?" Then it was by that event that the Man of Sin was to be destroyed. And thus we see that the coming of the Lord, the resurrection of the dead in Christ, the glorification of the saints, the day of vengeance on the wicked, and the destruction of the Man of Sin, are all to take place at the same time. No one doubts that the coming of the Lord is to raise his saints, and to take vengeance on his enemies, and how then can we doubt that the destruction of Antichrist is to be effected by the same literal and personal appearing? The Thessalonians certainly knew but of one coming, and they could not but class all these events together as to be accomplished at the same time.
If so, then the coming of Christ must be before the Millennium, not after it. For every one admits that the Man of Sin, who is at present rising into power, must be destroyed before the Millennium; and if he is to be destroyed by the coming of Christ, then Christ must come before the Millennium can begin. Otherwise the Man of Sin would continue in power during the whole Millennium, which is impossible.
But may not the passage in 2 Thess. ii, 8, mean a spiritual or providential coming, and not a literal one, though all the other passages refer to the real and personal appearing of Christ? We question much if there be such a thing as a spiritual or providential coming of Christ; but, granting it, still that cannot be meant here. For surely the Apostle would not mislead the Thessalonians, and yet it is evident that they could not but understand that passage in the same way as the rest, unless he told them that it meant something different from all the rest. It would be strange indeed if, out of twelve similar passages, eleven were to be interpreted in one way, and the twelfth, without any reason at all, save to suit a theory, in an entirely different way. How would it have been possible for the Thessalonians, or how is it possible for a plain reader, to find out that such a difference is to be made, and such an exception taken, in the case of one passage out of twelve?63Besides, the expressions used in the verses alluded to are the strongest and most explicit in the whole two Epistles. "The brightness of his coming" is one of the strongest expressions in the whole New Testament in reference to Christ's appearing. It is literally "the Epiphany of his presence;" as if the Apostle would prevent the very possibility of its being explained away, by using this double term expressive of his advent. The word Epiphany is a remarkable one. It occurs only six times in the New Testament. In one of these it refers to the first coming of Christ, which we all know was literal and personal. 2 Tim. i, 10. In four, the reference is admitted by all to be to his second coming, and the last is the passage in question, which is stronger than any other of the six. The four are these:—
Until the appearing of our Lord Jesus Christ; 1 Tim. vi, 14.
Who shall judge the quick and the dead at his appearing and his kingdom; 2 Tim. iv, 1.
To all them that love his appearing; 2 Tim. iv, 8.
Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ; Titus ii, 13.
Now, as, in the former case, we asked, Why make one passage, and that the strongest, an exception to the other eleven? so here we ask, Why make one passage, and it certainly not the feeblest, an exception to the other five? What reason can be given for thus attempting to explain away and spiritualize those expressions which are plainest and most explicit, and leaving others to be taken literally which are really feebler and less definite? Would such an attempt ever have been made, had there not been a theory or an opinion to serve? Why not take the words literally? Because, if you do so, you cannot but admit that the coming of Christ is before the Millennium! Now, would it not be better to admit this at once, than torture a passage of God's Word from its obvious and ample meaning?
What we have said in the preceding pages may be thus gathered up and applied:—
1. The Thessalonians were "waiting" for Christ's coming. This was one of the great features in their character as believers. Should it not be one of our features too? Should we not wait and love and long for the return of him whom we profess to love best of all in earth or heaven? Must there not be something far wrong with us if we are not thus looking and longing for his arrival?
2. The Apostle told them that there was but one event between them and Christ's coming; that was the manifestation of Antichrist. Now, we know that Antichrist has appeared, and in our day he is rising into fearful strength. He is just at his height; therefore the coming of the Lord draweth nigh. Christ must be near when Antichrist is at his height. The rapid spread of Popery should make us lift up our head, for our redemption draweth nigh.
3. Antichrist is to be destroyed by Christ's personal coming. Therefore there can be no interval between the downfall of Popery and the coming of Christ. Both are together. What a day of joy to a long darkened world, when not merely its worst enemy shall fall but its glorious deliverer shall arrive; Ad. Tracts, Vol. I.