p. 4 | Review and Herald, Vol. 92, No. 28. (6/7/1915)

Earlier text: Events Clustering About the Millennium

The Hope of the Church

By Rev. John McNicol

BY REV. JOHN MC NICOL, B. A., B. D. Principal of the Toronto Bible Training School

The attitude of the New Testament church is represented by the apostle John in the closing words of the Apocalypse. Visions of heavenly glory and millennial peace have passed before him. He has seen the new heaven and the new earth, wherein dwelleth righteousness, and the holy city, New Jerusalem, whose light was like a stone most precious. But, at the end of it all, the longing of the aged apostle is not for these things to come. Greater than all these glories, dearer than all these glories, dearer than all these dear things, is the Master himself, and the prayer that rises from his heart as he closes his wondrous book is simply, “Come, Lord Jesus.”

The hope of the church, then, is the personal return of her Lord. As Dr. David Brown stated in his book on the second advent, sixty years ago, “The Redeemer’s second appearing is the very pole-star of the church.” Let us see how this hope lies upon the pages of the New Testament revelation, and how it influenced the life of the New Testament church.

Christ Taught His Disciples to Expect His Return

This was the last of the stages through which his teaching about himself advanced. In the early part of his ministry he seems to have kept his personality in the background; he forbade those whom he healed to tell about him. Then there came a time when he asked the disciples, “Who do men say that I am?” and led them to think of his divine origin. After that he began to instruct them about his approaching death and resurrection, his departure which he was about to “accomplish at Jerusalem.” Luke 9: 31. In the last days of his ministry his return to the world largely occupied his own thoughts, and he kept it prominently before the minds of his disciples. During his last journey to Jerusalem he foreshadowed his own history in the parable of the nobleman who went into a far country to receive a kingdom, promising to return, and leaving with his servants the command, “Occupy till I come.” Luke 19: 12, 13.

One evening during the last week he sat on the Mount of Olives, looking down, no doubt, upon the massive buildings of the temple, the total destruction of which he had just foretold. The disciples gathered about him with the request, “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” Matt. 24: 3. It is evident from the form of this question that his coming was no new thought to them. It was occupying their minds already. They knew that he was coming again, and they wished to know how to recognize the approach of that event.

In answer to the question, the Lord unfolded a panorama of intervening history, emphasizing the need of watchfulness because the time of his coming would be uncertain. “Watch therefore; for ye know not what hour your Lord doth come. . . . Therefore be ye also ready; for in such an hour as ye think not the Son of man cometh.” He enforced this teaching with two striking illustrations of the twofold kind of preparation needed on the part of the disciples,—the inward preparation of spiritual life set forth in the parable of the virgins, and the outward preparation of diligent service in that of the talents. Then he closed his discourse with a graphic picture of the changed conditions in which he would appear when he came the second time as the Son of man, sitting upon the throne of his glory.

“I Will Come Again”

Through the sad and dark hours of the very last night, his thoughts were occupied with his return. In the upper room, when the faithful little band were grouped about him in sorrow for the parting which all vaguely felt was near, he began his farewell words to them with this comforting assurance: “Let not your heart be troubled. . . . I go to prepare a place for you. And if I go, . . . I will come again.” John 14: 1-3. A few hours afterward he was in the midst of the shameful scenes of his trial. Mark his answer to the high priest, when he calmly acknowledged the claim to be the Christ, the Son of God. “Nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” Matt. 26: 64. He did not look like the Messiah at that moment as he stood there with bound hands before his accusers. His appearance seemed to belie his words. But the time would come when they would see that the claim was true. This was what was in his thoughts. Through

all the shame of those awful hours, the vision of his return in glory to the world that was rejecting him now, shone like a beacon upon his soul; and he “for the joy that was set before him endured the cross, despising the shame.”

This Same Jesus

At his ascension the same truth was brought again to the minds of the disciples. As they stood gazing in wonder toward the place where the Lord had disappeared from their view, two angels were sent to remind them of his return. “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. It was this thought that sent the disciples back to Jerusalem with the joy which Luke describes in the closing verses of his Gospel.

It is very clear, therefore, that when Jesus departed from this world after his first coming, he left his disciples radiant with the joyful assurance of his coming again.

The Apostles Taught Their Converts to Wait for the Coming of the Lord

All the New Testament churches have the expectant attitude. No matter in what part of the world or in what stage of development they are found, they have this characteristic in common. The conversion of the Thessalonians is described as turning “to God from idols to serve the living and true God; and to wait for his Son from heaven.” 1 Thess. 1: 9, 10. “The Corinthians come behind in no gift; waiting for the coming of our Lord Jesus Christ.” 1 Cor. 1: 7. To the Galatians Paul writes, “We through the Spirit wait for the hope of righteousness by faith” (Gal. 5: 5); and to the Philippians, “Our conversation [citizenship] is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ.” Phil. 3: 20. In the epistle to the Hebrews, the same attitude is disclosed, for there we read: “Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” Heb. 9: 28. It is evident that the early Christians not only looked back to a Saviour who had died for them, but forward to a Saviour who was to come. There were two poles in their conversion. Their faith was anchored in the past in the facts of the death and resurrection of the Lord, and also in the future in the assured hope of his return. It is manifest, therefore, that the second coming of the Saviour occupied a most important place in the gospel which the apostles preached, and which these Christians received.

The Whole Life and Work of the New Testament Church Has the Coming of the Lord in View

All the lines of her activity and experience lead to this event. The sanctification of the disciple is a preparation for the coming of the Lord. Paul writes to the Thessalonians, “The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” 1 Thess. 5: 23. John puts the same thing in his own tender way: “And now, little children, abide in him; and, when he shall appear, we may have confidence, and not be ashamed before him at his coming.” 1 John 2: 28. Christian service gets its encouragement in the same inspiring issue. Paul exhorts Timothy to fidelity, charging him to “keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.” 1 Tim. 6: 14. And Peter writes to his fellow elders: “Feed the flock of God which is among you.” “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” The patience of the early Christians in suffering and trial is bounded by the same event. “Be patient therefore, brethren, unto the coming of the Lord. . . . Stablish your hearts for the coming of the Lord draweth nigh.” James 5: 7, 8. “Let your moderation be known unto all men. The Lord is at hand.” Phil. 4: 5. Their life of fellowship and brotherly love reaches its holy consummation at the Lord’s return. “The Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you; to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” 1 Thess. 3: 12, 13. Their acts of worship, as, for example, their observance of the Lord’s Supper, have the same end in view. “As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” 1 Cor. 11: 26.

Thus, whatever aspect of the church’s life and work we consider, we find it to be a stream which moves on toward one glorious future. The appearing of the Lord Jesus himself fills the whole horizon.

The Joy of the Lord

Think of what this crowning act of redemption will mean for the Redeemer himself, when, attended with heavenly glory, he prepares to descend to the very world that witnessed his suffering, sorrow, and shame. What will it mean to him when the multitudes of the redeemed gather about him, and at last he sees of the travail of his soul, and is satisfied?

Is it not reasonable that there should be such a manifestation of the Redeemer to the world? Is it reasonable that the despised Man of Nazareth should be the only view the world would have of him who is to be the heir of all things? Is it likely that God would allow his Son’s retirement from the world in apparent defeat without any subsequent “vindication”? If the prophetic vision of the suffering Servant had an actual personal fulfillment, surely the prophetic vision of the conquering King will also have a personal fulfillment. As the world was astonished at him when he came the first time, because “his visage was so marred more than any man, and his form more than the sons of men,” so it will be manifest when he comes the second time, and the prophet’s vision breaks upon its view: “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength?” Isa. 63: 1.

The Marriage of the Lamb

And what will this event mean for the redeemed? There will be, of course, the happy reunion of all the saints when the dead are raised and the living are changed; for, when the Lord descends from heaven with a shout, “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.” But glorious as these things are, they are only preliminary steps to a higher and holier bliss. The climax of redemption will be the manifested union of the church with her Lord in the marriage of the Lamb. For then the Bridegroom shall come to claim her bride, and take her to share his glory and his throne. Then the church that Christ loved and purchased shall be presented to him a glorious church, not having spot or wrinkle or any such thing. Then the astonished world, beholding her transformation, shall cry, “Who is this that cometh up from the wilderness, leaning upon her beloved?” Think of what it will mean when, after sharing his humiliation in the midst of a scoffing and unbelieving world, the redeemed church is joined to his side, and, as the escort of the King of kings and Lord of lords, stands “all glorious through and through in God’s most holy sight.” Nothing less than this is the destiny that awaits the church of Jesus Christ.

The Blessed Hope

It provides the most inspiring motive for Christian life and service. It is a supremely practical hope. The repeated instructions of the Lord and his apostles to be ready for his return indicate the force this doctrine had as a motive in the lives of the early Christians. The great leaders who have left this impress on the history of the church did not discard this doctrine, but made it a real hope in their own lives. Martin Luther, in the midst of the throes of the Reformation, wrote, “I ardently hope that, amidst these internal dissensions on the earth, Jesus Christ will hasten the day of his coming.” The acute and learned Calvin saw that this was the church’s true hope. “We must hunger after Christ,” he said, “till the dawning of that great day when our Lord will fully manifest the glory of his kingdom. The whole family of the faithful will keep in view that day.” The intrepid soul of John Knox was nerved by this hope. In a letter to his friends in England he wrote: “Has not the Lord Jesus, in despite of Satan’s malice, carried up our flesh into heaven? And shall he not return? We know that he shall return, and that with expedition.” John Wesley believed this same truth, as is shown by his comment on the closing verses of Revelation: “The Spirit of adoption in the heart of every true believer says, with earnest desire and expectation, ‘Come and accomplish all the words of this prophecy.’” It formed the burden of Milton’s sublime supplication: “Come forth out of thy royal chambers, O Prince of all the kings of the earth! put on the visible robes of thy imperial majesty; take up that unlimited scepter which the Almighty Father hath bequeathed thee. For now the voice of thy bride calls thee, and all creatures sigh to be renewed.” It was the ardent longing of the seraphic Rutherford: “O, that Christ would remove the covering, draw aside the curtains of time, and come down! O, that the shadows and the night were gone!” It was the prayer of Richard Baxter in the “Saints’ Everlasting Rest,” “Hasten, O my Saviour, the time of thy return! Send forth thine angels and let that dreadful, joyful trumpet sound. Thy desolate bride saith, Come. The whole creation saith, Come. ‘Even so, come, Lord Jesus.’”

And if we follow in the steps of those men, we will return to the simple, unmistakable New Testament type of experience, and, with faces uplifted toward the veil, within which the Lord of glory waits, and with hearts all aglow with a personal love for him, we will carry on through all our life and service the same apostolic prayer.—“The Fundamentals,” Vol. VI, pages 116-127.

The Lord’s Coming Premillennial

By Rev. W. H. Griffith Thomas, D. D.

The evident interest concentrated just now on the coming of Christ is most welcome. It is true that the study of eschatology in the hands of modern criticism is marked by many misconceptions and errors, but, in the ultimate result, it is hoped and believed, will be increased attention to the New Testament teaching on the coming of our Lord. Now, while it must be admitted that there are differences of opinions on the subject between Christian men, it may fairly be said that only one of these is really fundamental. This, however, is certainly vital, because if one view is right the other must be wrong. The reference is, of course, to the question whether Christ will come before or after the millennium, by which term is usually understood a period of peace and almost total freedom from evil. It is obvious that both these views cannot be right; for if he comes before or after this period (be it a thousand years in duration or not), the whole perspective of teaching is necessarily affected. As it is the opinion of the writer that the New Testament teaches plainly the coming of Christ as premillennial, the present paper is addressed to the proof of this contention.

All evangelical Christians believe that Christ is coming again, and that this coming is personal. While spiritually he has never left his people, he has still to make a personal appearance from heaven. Acts 1: 11; 1 Thess. 4: 16; Heb. 9: 28; John 14: 3. This coming has been the hope and cheer of the church for centuries, and the supreme object of anticipation and effort. . . .

Those who believe that Christ will come first, that is, before the time of righteousness, are called premillennialists.

On the other hand, many Christians believe that the whole world is to be brought into allegiance to Christ gradually during this dispensation, and that as the world becomes more thoroughly Christianized there will be peace, improved social condition, a diffused knowledge, elevated human standards, and many other beneficial changes. All this is to be the result of the spread of Christ’s kingdom. His rule will be a spiritual one in individual hearts and communities. And when the happy time, usually called the millennium, has run its course, Christ will return to judge the living and the dead and to bring earth’s story to a conclusion. Those who hold this view are called postmillennialists.

That the former view seems more in harmony with Scripture is urged from the following considerations:— If the millennium is to be reached by the gradual regeneration of the world, it is clear that the coming of Christ must be in a very remote future; and this being so, it is difficult if not impossible to see how Christians can “watch” and “wait” for an event which it is certain cannot occur for at least a thousand years. The various passages which press home the duty of watching and waiting seem to be impossible of any such interpretation. Mark 13: 35-37; Luke 12: 35, 36; 1 Thess. 1: 10; Phil. 3: 20. The question has often been asked whether such statements as these would have any point for us if the divine plan were that Christ is not to come again until after the millennium.

The Scriptures do not appear to teach that the world is to become increasingly better during this dispensation. On the contrary, good and evil are said to exist and grow side by side till the end. Without pressing the metaphors of the parable of the sower, wherein there are three failures to one success, the teaching of the parable of the tares and of the dragnet seems to indicate that there will be no universal victory of Christianity before Christ’s return. If good and evil are both to “grow together until the harvest,” it will be impossible for the gospel to meet with universal acceptance in the present dispensation. Judging from what we know of nearly nineteen centuries of church history, and especially keeping in view the present condition of the world, it is impossible to contemplate a process in which all evil is gradually overcome until at last the earth is covered with righteousness as the waters cover the sea. . . .

Moreover, Scripture represents the close of this dispensation as a time of special activity of evil. Evil is predicted as everywhere increasing. Christ spoke of iniquity abounding (Matt. 24: 3, 6, 12, 21), and with this agree the words of the apostle Paul about perilous times in the last days (2 Tim. 3: 1-5). Indeed, he goes further and describes what he calls “the mystery of iniquity,” which is to reach its climax in the “man of sin,” who is to be destroyed by Christ at his coming. 2 Thess. 2: 1-10. Even the professed church is spoken of in terms that imply departure from God, such expressions being found as “the love of many shall wax cold,” “having a form of godliness,” and “because thou art lukewarm.” All these indicate not a state of improvement but of growing degeneracy, and a climax of evil at the end. . . .

According to the postmillennial view, the rule of Christ through the period of his kingdom remains indirect, a spiritual rule in individual hearts, which will not interfere with human government exercised by ordinary men. But it is submitted that the teaching of Scripture concerning the kingdom of Christ is that of a direct and definite rule, manifested in the person of Christ, and destroying and displacing human governments. This seems to be the clear teaching of passages in the Psalms and the prophets. Ps. 2: 6-8; 22: 27, 28; 72: 7-11; Isa. 9: 6; Jer. 23: 3, 6; Dan. 2: 44; 7: 13, 14. To the same effect is the teaching of the New Testament. The parable of the nobleman who went into a far country to receive a kingdom and to return, suggests a kingdom that shall be established on his return. Luke 19: 11-27. There are also other references to the setting up of Christ’s kingdom. Luke 1: 31-33; 22: 29, 30. The apostle Peter had the same general truth in his mind when he associated the restoration of all things mentioned in the Old Testament with the coming of Christ from heaven. Acts 3: 19-21. All this argues for a definite personal coming which will result in the establishment of his kingdom.

One of the clearest Scriptural proofs of this position is that according to the New Testament the establishment of Christ’s kingdom follows, not precedes, his second coming. Our Lord’s teaching of the future speaks of his appearance “immediately after” a tribulation, thereby suggesting that no universal peace will be the immediate precursor of his coming. Matt. 24: 21-24, 29-31. Indeed, Scripture describes the condition of the earth at the coming of Christ as one of terrible wickedness, not of millennial blessedness. Luke 17: 26-32. There does not seem any room here for a period of holy peace prior to the coming of Christ. The passage from the first Gospel just mentioned is sufficient to establish the truth of the doctrine that Christ’s coming must be premillennial. It is, therefore, impossible to believe in any universal sway of righteousness on this side of the coming of Christ, and in agreement with this the New Testament associates that coming with the establishment of Christ’s kingdom. Matt. 25: 31; Luke 19: 15; 2 Tim. 4: 1.

Christ’s own testimony is not less definite and distinctive. “Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn.” Matt. 24: 30. It is difficult to see what need there can be of such mourning if the various moral and religious agencies shall have accomplished their purpose. The same great truth is found almost everywhere in the book of Revelation. Rev. 1: 7; 6: 15-17; 11: 15-18. The last passage is particularly noteworthy, for the time referred to is when “the kingdom of the world is become the kingdom of our Lord, and of his Christ.” But it proceeds to say, “The nations were wroth.” Here again the anger is incredible, and also the reference to those who “destroy the earth,” if there has been a gradual improvement in the state of mankind. . . .

Two chief objections to this view remain to be considered. It is sometimes said that to favor the literal fulfillment of these prophecies is to materialize them and to involve us in insuperable difficulties. But it is submitted that even though difficult, the literal fulfillment is the most natural. The prophecies relating to Christ’s first coming were all literally fulfilled, and no one is at all perplexed by the thought of a divine incarnation or a literal crucifixion. . . .

Since, therefore, we have already experienced the literal fulfillment of the prophecies referring to Christ’s humiliation, there is no reason why we should not believe in a similar literal fulfillment of the prophecies relating to his glory.

It is sometimes said that two parables, the mustard seed and the leaven, indicate a gradual conversion of the world. It may be pointed out that these parables must somehow or other be harmonized with the teaching of the others uttered at the same time. The teaching of the parables of the sower, the tares, and the dragnet is beyond question. They foretell good and evil as existing and growing side by side. It is hardly likely, then, that the mustard seed and the leaven teach anything inconsistent with Christ’s own interpretation of the first two parables.

For these reasons it is submitted that the premillennial view is most in harmony with Scripture, proving that the expectation of the gradual conversion of the world till the millennium is reached, is really opposed to Scripture.—The Bible Magazine, May, 1915.

Joy to the World

By Isaac Watts

Joy to the world, the Lord will come! Let earth receive her King; Let every heart prepare him room, And heaven and nature sing.

Joy to the earth, the Lord will reign! Let men their songs employ; While fields and floods, rocks, hills, and plains, Repeat the sounding joy. — Isaac Watts.

The Transforming Power of Premillennialism

DR. DAVID BROWN once said that “pre-millennialism is no barren speculation; . . . when suffered to work its unimpeded way, it stops not till it has pervaded with its own genius the entire system of one's theology and the whole tone of his spiritual character.” This is true. Belief in premillennialism affects with vital and transforming influence every part of our faith and practice. Not only is it in harmony with the truest view of God as revealed in Scripture, but it honors the Word of God, it exalts the person of Christ, it glorifies the redemptive work of our Saviour, provides the most powerful incentive to holiness, and is the constant inspiration of Christian missions. It is well known that most of the leading evangelists and missionaries of the last half century have been whole-hearted believers in the premillennial coming of Christ.—The Bible Magazine, May, 1915.

Behold He Cometh

By A. J. GORDON

A. J. GORDON, D. D.

The second coming of Christ is the crowning event of redemption; and the belief of it constitutes the crowning article of an evangelical creed. For we hold that the excellence of faith is according to the proportion of the Lord's redemptive work which that faith embraces. Some accept merely the earthly life of Christ, knowing him only after the flesh; and the religion of such is rarely more than a cold, external morality. Others receive his vicarious death and resurrection, but seem not to have strength as yet to follow him into the heavens; such may be able to rejoice in their justification without knowing much of walking in the glorious life of Christ. Blessed are they who, believing all that has gone before,—life, death, and resurrection,—can joyfully add this confession also: “We have a great High Priest, that is passed into the heavens;” and thrice blessed they who can join to this confession still another: “From whence also we look for the Saviour, the Lord Jesus Christ.”

Looking Upward

Never did a Christian age so greatly need to have its attitude readjusted to the primitive standard as our own,—commerce, so debased with greed of gold; science, preaching its doctrine of “dust thou art;” and Christian dogmatics, often darkening hope with its eschatology of death! The face of present-day religion is to such degree prone downward that, if some Joseph appears, with his visions of the sun, moon, and stars, men exclaim: “Behold, this dreamer cometh.” But they that say such things plainly declare that they do not “seek a country.”

There is a tradition that Michelangelo, by his prolonged and unremitting toil upon the frescoed domes which he wrought, acquired such a habitual upturn of the countenance that, as he walked the streets, strangers would observe his bearing, and set him down as some visionary or eccentric. It were well if we who profess to be Christians of the Apostolic school had our conversation so truly in heaven, and our faces so steadily set thitherward, that sometimes the “man with the muckrake” should be led to wonder at us, and to look up with questioning surprise from his delving for earthly gold and glory.

Massillon declares that, “in the days of primitive Christianity, it would have been deemed a kind of apostasy not to sigh for the return of the Lord.” Then, certainly, it ought not now to be counted an eccentricity to “love his appearing” and to take up with new intensity of longing the prayer which he has taught us: “Even so, come, Lord Jesus.”

Amid all the disheartenment induced by the abounding iniquity of our times; amid the loss of faith and the waxing cold of love within the church; and amid the outbreaking of lawlessness which, causing men's hearts to fail them for fear, and for looking after these things that are coming on the earth,—this is our Lord's inspiring exhortation: “Look up, and lift up your heads; for your redemption draweth nigh.”

Eager Expectation

We remember sailing over a beautiful lake in Switzerland, journeying to the village that lay at its opposite end. Again and again, as the encircling hills shut in about us, the further shore seemed close at hand, and our destination nearly reached. But, rounding a projecting point, the aspect would change, the mountains would part once more, and another broad expanse of water would lie stretched out before us. Thus, by a singular peculiarity of the landscape, the journey's end seemed always imminent, and yet constantly receding. It was striking to observe how this feature of the journey affected the voyagers. Not a passenger was found at the ship's stern gazing backward. Every one was on the lookout. All eyes were bent forward in eager expectation, till at last the destined harbor was reached.

Now all the commands and promises of Christ put us on the outlook, and every great juncture of fulfilling history sets us watching to discern whether the day dawn is not approaching, whether the eternal hills are not closing in to bring the end of the age.

The impulse which inspires us to watch, to expect, to be ready to disembark, however vain it may seem to men, has both the authority of God's Word and the admonitions of all the history of the church for its support.

And, more than this, while none can know the day or the hour of the advent, we carry with us a chart of the church's history to tell us approximately where in our stormy and perilous voyage we are. Its weird, mysterious pages contain the whole map and delineation of the church's career from the ascension to the return of the Lord; but it was left for time to break the seals of this book and to discover its meaning. This it has been doing; and, as corresponding to this chart, headland after headland of the prophetic history has been described, these have been recognized by the students who have been searching diligently what and what manner of time the Spirit did signify in penning this prophecy.

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