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Review and Herald, Vol. 77, No. 38.

ABIDE IN ME
Earlier text: CHINA: A MISSIONARY'S VIEW

THE THIRD ANGEL'S MESSAGE.

Its Basis in the Seven Trumpets: the Time of the Seventh Trumpet.

Said the angel: “In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” Rev. 10:7. This refers to the last of the seven trumpet angels, and the third woe, as shown last week, was to come “quickly” after the ending of the sixth trumpet and the second woe. Rev. 11:14. These being prophetic days,—each day for a year,—the expression says: In the years of the voice of the seventh angel, when he shall begin to sound. As will be seen further on, the seventh trumpet, the third woe, covers all the woe that will ever be on this earth from the time when this trumpet begins to sound. But the mystery of God is to be finished in the years when it begins—not at the latter part, nor at the end, but in the beginning. Whenever, therefore, the seventh angel begins to sound, the finishing of the mystery of God is close at hand.
But what is the mystery of God?—The mystery of God is the gospel. Proof: in Eph. 3:3 Paul says, “By revelation he made known unto me the mystery.” And in Gal. 1:11, 12, he says, “The gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” Here we have the statement that the gospel was given him by revelation, and also that by revelation there was made known to him “the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel. . . . Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that now . . . might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord. . . . That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.” “For in him dwelleth all the fullness of the Godhead bodily.” Eph. 3:3-11, 17-19; Col. 2:9.
From these texts it is evident that the eternal purpose of God, which he purposed in Christ for us; that the unsearchable riches of Christ, which are brought to the children of men; that the immeasurable love of Christ and of God, for man; that the love of Christ and of God, which passeth knowledge, is the mystery of God. But this is nothing else than the gospel. The preaching of the gospel is only the effort of God to reveal this mystery, and to bring its depths to the comprehension of men.
Again: in Eph. 6:19 Paul calls preaching the making known of the mystery of the gospel, saying: “Praying . . . for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds.” To the Colossians likewise he said: “Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds.” Col. 4:3. And to the Romans: “Now unto him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.” Rom. 16:25, 26. There can be no question, that the mystery of God is the gospel of God, that the mystery of Christ is the gospel of Christ; for it is called the “gospel of God” as well as the “gospel of Christ.” 1 Peter 4:17; 1 Thess. 2:2, 9; 1 Tim. 1:11. And properly enough so, for Christ is “God with us” (Matt. 1:23), and “God was in Christ, reconciling the world unto himself.” 2 Cor. 5:19.
The mystery of God being the gospel, when the angel said that the mystery of God should be finished, he was but saying, according to these scriptures, that the gospel should be finished. Paul said that the gospel “is the power of God unto salvation;” therefore to say that the mystery of God—the gospel—should be finished, is but to say that the power of God for the salvation of men will cease to be exercised. Again, the mystery of God is God manifest in the flesh, “Christ in you, the hope of glory.” The finishing of that mystery will be God alone manifest, Christ in his completeness revealed, in the flesh in those who believe in him.
So then, according to the explanation given in these scriptures, the angel of Rev. 10:7 says, In the days—the years—of the voice of the seventh angel, when he shall begin to sound, the gospel should be finished, the power of God for the salvation of men shall cease to be exercised; and the work of God in Christ in those who truly believe in him, will be completed unto the measure of the fullness of the stature of Christ, “as he hath declared to his servants the prophets.”
The sanctuary of the Levitical law was a figure of the sanctuary of the gospel. Heb. 9:9, 11, 23. That was on earth, this is in heaven. That was made with hands, and was pitched by man; this was made without hands, and was pitched by the Lord. Heb. 9:9, 23, 24; 8:2; 9:11. The service of that sanctuary was by the men of the Levitical priesthood, and with the blood of beasts; the service of this sanctuary is by Christ the Lord, of the Melchisedec priesthood, and with the blood of Christ himself. Hebrews 7:9; 9:6, 9, 12-14, 22-26; 8:1. The service of that sanctuary was completed once a year; the service of this, when completed, is once for all. Heb. 9:25, 26; 10:3, 10.
The last work of the annual service in that sanctuary was upon what was called the day of atonement; and the service was called the cleansing of the sanctuary—the taking away of all the sins that had been conveyed into the sanctuary by the service of the priests at the confessions and sacrifices of the people during the year that then ended. Lev. 23:27-32; 16:2-34. The last work of the once-for-all service of the heavenly sanctuary will be the great day of everlasting atonement; and the service will be to take away forever all the sins that have been borne by our High Priest, at the confession of believers, and the offering of Him by faith as our sacrifice, as he offers himself in fact in our behalf.
This also is called the cleansing of, not the earthly, but the heavenly sanctuary. As the cleansing of the earthly sanctuary was the last work for that year in behalf of that people, so the cleansing of the heavenly sanctuary will be the last work forever in behalf of any people. As the cleansing of the earthly sanctuary was the very last day of that annual round of service, so, whenever the world shall have reached the time of the cleansing of the heavenly sanctuary, the world will then have entered upon the very last days of the work of the gospel. And when the sanctuary shall have been cleansed, the gospel—the mystery of God—will have been “finished as he hath declared to his servants the prophets.” Now, when, according to the Scriptures, should the cleansing of the heavenly sanctuary begin? In Dan. 8:14, from a certain time, it is said, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” This also being prophetic time, each day stands for a year, and is, therefore, two thousand three hundred years.
From what time?—“From the going forth of the commandment to restore and to build Jerusalem.” Dan. 9:25. Seventy weeks—four hundred and ninety years—were cut off from the two thousand three hundred, and appropriated to Daniel’s people, the Jews; and the beginning of the four hundred and ninety years is the beginning of the two thousand three hundred. This beginning, as quoted above, was at the going forth of the commandment to restore and to build Jerusalem, which was in the year 457 B. C. Ezra 7.
Although Ezra, with the decree, started from Babylon in the first month, it was not till the fifth month that he reached Jerusalem. And as the decree was to the treasurers “beyond the river” Euphrates and in Palestine, it was of no force till he reached that country; so about half the year was gone before the decree could be said to go forth to restore and build the city, which would make it about the middle of the year 457, or four hundred and fifty-six and one-half years before Christ.
Two thousand three hundred years from 456½ B. C. brings us to 2300—456½=1843½ after Christ. Eighteen hundred forty-three and one-half years after Christ carries us into the year 1844 A. D. Then it was, the angel said to Daniel, that the time of the cleansing of the sanctuary should be: “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
That this can not be applied to the earthly sanctuary is made certain by the statement, in Dan. 9:26, that after the cutting off of the Messiah, the people of the prince that should come (the Romans) “should destroy the city and the sanctuary.” And Christ said that when these should be destroyed, Jerusalem should be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24. As that city and that sanctuary were to be destroyed, and were destroyed but a few years after the expiration of the four hundred and ninety years, it is impossible that that should be the sanctuary that was to be cleansed at the expiration of the two thousand three hundred years. Consequently, the sanctuary that was to be cleansed at the end of the two thousand three hundred years was the heavenly sanctuary, because it is the only one that was then in existence. Therefore, it is certain that the cleansing of the heavenly sanctuary began in A. D. 1844. (For an extended and thorough treatment of the subject of the sanctuary and connected dates, see “Looking unto Jesus,” for sale at this Office.)
The cleansing of the sanctuary, the work of the atonement under the Levitical law, was a work of judgment. For, said the scripture, “Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.” Lev. 23:29. Whoever did not make confession of sin that day, could have no part in the atonement that was made that day; and when the sanctuary had been cleansed, and atonement made, he was to be cut off without mercy—he had no other chance, his probation was gone.
So, likewise, in the cleansing of the heavenly sanctuary, in the atonement made once for all, whosoever shall not confess his sins, and be partaker of the intercession of Christ, can have no part in the atonement of Christ; and when that sanctuary shall have been cleansed, and that atonement made, he will be cut off without mercy—he will have no other opportunity, his probation will be ended. Of such it will be said, “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still.” No longer will the precious, cleansing blood be applied. These are they who shall wring out and drink the dregs of the cup that is in the hand of the Lord (Ps. 75:8); these are they who “shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation.” Rev. 14:10.
This cleansing of the heavenly sanctuary began in A. D. 1844, and, in the very nature of the case, must soon close. We are now living in the great day of atonement. Now is the time when it is urgent upon every one to confess his sins, to put away all his transgressions, to be a partaker of the intercession of Christ, to wash his robes, and make them white in the blood of the Lamb. For since 1844 the seventh angel has been sounding; soon the mystery of God will be finished, the work of the gospel will be closed, and the unmixed wrath of God and the Lamb will be poured upon all the wicked of the earth.
More of the events in the sounding of the seventh trumpet will be studied next week. We are in that time, and these things are present truth.

STUDIES IN GALATIANS.

Gal. 5 : 16-18.

“This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye can not do the things that ye would. But if ye be led of the Spirit, ye are not under the law.”
“If ye be led of the Spirit, ye are not under the law;” because “as many as are led of the Spirit of God, they are the sons of God.” As sons of God, these have the mind of the Spirit, the mind of Christ; and so, with the mind they “serve the law of God.” Accordingly, whosoever is led of the Spirit of God, and thus has the mind of Christ, fulfills the law; because, by that Spirit, there is shed abroad in the heart the love of God, which, in itself, is the fulfilling of the law, in whomsoever has it.
On the other hand, whosoever is led of the flesh, and so has the mind of the flesh, does the works of the flesh, and so serves the law of sin.
And the two ways, the way of the Spirit and the way of the flesh, are always open before every man. As certainly as the flesh is there, it “lusteth against the Spirit;” and as certainly as the Spirit is there, it “lusteth against the flesh.” Whosoever is led of the flesh can not do the good that he would; he serves the law of sin, and so is under the law. But whosoever is “led of the Spirit is not under the law.”
And every man is always free to choose which shall be his way—the way of the Spirit, or the way of the flesh. “If ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Rom. 8 : 13.
Note that, in the text of Galatians now under consideration, and its kindred texts in Romans and also in Colossians, it is stated in words, and constantly held in view, that the flesh, in its true, fleshly, sinful nature, is still present with him who has the Spirit of God; and that this flesh is warring against the Spirit.
That is, when a man is converted, and is thus brought under the power of the Spirit of God, he is not so delivered from the flesh that he is actually separated from it, with its tendencies and desires, so that, by the flesh, he is no more tempted, and that with it he has no more contest. No; that same degenerate, sinful flesh is there, with its same tendencies and desires. But the individual is no longer subject to these. He is delivered from subjection to the flesh, with its tendencies and desires, and is now subject to the Spirit. He is now subject to a power that conquers, brings under, crucifies, and keeps under, the flesh, sinful as it is, with all its affections and lusts. Therefore, it is written that “ye through the Spirit do mortify the deeds of the body.” “Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil-concupiscence, and covetousness, which is idolatry.” Col. 3 : 5. Note that all these things are there in the flesh and would live and reign if the flesh were to rule. But since the flesh itself is brought into subjection to the power of God, through the Spirit, all these evil things are killed at the root, and thus prevented from appearing in the life.
This contrast between the rule of the flesh and the rule of the Spirit, is clearly shown in Rom. 7 : 14-24 and in 1 Cor. 9 : 26, 27. In the seventh of Romans is pictured the man who is under the power of the flesh, “carnal, sold under sin,” who longs to do good, and wills to do good, but is subject to a power in the flesh that will not let him do the good that he would. “For the good that I would I do not: but the evil which I would not, that I do.” “I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: but I see another law IN MY MEMBERS, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?” That describes the man who is subject to the flesh, “to the law of sin” that is in the members. And when he would break away from the power of the flesh, and would do good, that power still brings him into captivity, and holds him under the dominion of the flesh, the law of sin, which is in his members.
But there is deliverance from that power. Therefore, when he cries out, “O wretched man that I am! who shall deliver me from the body of this death?” there is given instantly the answer: “I thank God through Jesus Christ our Lord.” There is the way of deliverance; for Christ alone is the Deliverer.
And now this man, though he is thus delivered, is not delivered from A CONTEST: he is not put into a condition where he has no fighting to do with the flesh. There is a fight still to be carried on; and it is not a make-believe fight: it is not the fighting of a phantom. Here is the man of 1 Cor. 9 : 26, 27: “So fight I, not as one that beateth the air.” What does he fight? What does he beat? Read: “But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.”
Thus, in the battle that the Christian fights, is his body, is the flesh, with its affections and lusts. The body is to be, by the Christian, kept under, and brought into subjection, by the new power of the Spirit of God, to which he is now subject, and to which he became subject when delivered from the power of the flesh and the law of sin.
This is made yet more expressive by the fuller rendering of the Greek word translated “keep under,” in 1 Cor. 9 : 27: “I keep under my body.” It means, literally, “to strike under the eyes, hit and beat the face black and blue.” Accordingly, Conybeare and Howson translate this passage thus: “I fight not as the pugilist who strikes out against the air; but I bruise my body and force it into bondage.”
Thus the seventh of Romans shows the man subject to the power of the flesh and the law of sin that is in the members, but longing for deliverance. The ninth of first Corinthians shows the flesh subject to the man through the new power of the Spirit of God. In the seventh of Romans, the flesh is ruling, and the man is under. In the ninth chapter of first Corinthians, the man is ruling, and the flesh is under.
And this blessed reversal of things is wrought in conversion. By conversion the man is put in possession of the power of God, and under the dominion of the Spirit of God, so that, by that power, he is made ruler over the flesh, with all its affections and lusts; and, through the Spirit, he crucifies the flesh with the affections and lusts, in his fighting “the good fight of faith.”
Men are not saved by being delivered utterly from the flesh; but by receiving power to conquer, and rule over all the evil tendencies and the desires of the flesh. Men do not develop character (in fact, they never could) by being delivered into a realm of no temptation; but, by receiving power, in the field of temptation exactly where they are, to conquer all the temptation.
If men were to be saved by being delivered utterly from the flesh just as it is, then Jesus need never have come to the world. If men were to be saved by being delivered from all temptation, and set in a realm of no temptation, then Jesus need not have come into the world. But never, by any such deliverance as that, could man have developed character. Therefore, instead of trying to save men by delivering them utterly from the flesh, just where they were, Jesus came to the world, and put himself IN THE FLESH, just where men are; and met that flesh, JUST AS IT IS, with all its tendencies and desires; and by the divine power which he brought by faith, he “condemned sin in the flesh,” and thus brought to all mankind that divine faith which brings the divine power to man to deliver him from the power of the flesh and the law of sin, just where he is, and to give him assured dominion over the flesh, just as it is.
Instead of Jesus’ trying to save men in a way in which they would be limp and characterless, by setting them in a realm of no temptation, he came to man, just where man is, in the midst of all his temptations. Jesus came in the very flesh such as man has; and in that flesh, he met all the temptations known to that flesh, and conquered every one of them; and by that conquest brought victory to every soul in the world. Bless his name.
And every soul can have in its fullness that victory, who will receive and keep “the faith of Jesus.” For “this is the victory that overcometh the world, even our faith.”

THE FULLNESS OF THE GOSPEL IS THE ONLY SALVATION FROM MODERN BABYLON.

By William Warren Prescott

In previous studies we have considered some phases of the work of the papacy in its opposition to the gospel of the kingdom, in fulfillment of the prophecy in this seventh chapter of Daniel. We have seen the spirit of pride, of self-exaltation, and of arbitrary power, the marked characteristics of Babylon of the Chaldees, again revealed in this modern Babylon. We have seen how that paganism which had its rise in Babylon of old when they built the tower of Babel, took the place of Christianity, and the human was substituted for the divine. Thus in this system known as the papacy, this prophecy has undoubtedly had its definite fulfillment.
It is important to note, however, that these same principles are often found showing themselves outside of this organization. In order, therefore, that we may be saved from the sure results which will attend this departure from the gospel, we must keep clear, not only of the organization known as the papacy, but also of the principles which make the papacy what it is.
The purpose of the gospel of the kingdom is to reveal the principles of the kingdom of heaven in opposition to the principles of the kingdom of this world. This work is not accomplished in organizations, nor by teaching mere forms and creeds. It is a question of the relation of each individual with God, and this is determined by the fruits seen in the life, rather than by a mere connection with some outward organization, whether that organization be the papacy or the true church.
Whenever an effort is made either by the individual or by an organization to discard Babylonish principles and to accept the principles of the gospel, then the god of this world, who is the inspiration of all the ways of Babylon, seeks to defeat this effort; or, failing in this, to introduce the same old principles under new names, and thus to accomplish the same result in another way. This has been the history of nearly all the movement for the restoration of the pure gospel.
In the Reformation of the sixteenth century a protest was made against the perversion of the gospel in the papal system, and a work of reform was inaugurated, which, if it had been carried to its full extent, would have restored a pure gospel, and prepared a people to stand in the great day of the Lord. But this great movement soon ceased to make further progress in bringing the people back to the old paths, because it began to crystallize the teachings of the Reformers into a creed, and to look to these teachings for light, rather than to follow the principles which the Reformers had adopted in seeking light direct from the Scriptures for themselves. This was simply to put man in the place of God again, the difference now being that it was another man instead of the pope. Whenever any revelation of truth from the Scripture is rejected because it is not in harmony with a creed previously accepted, then the papal principle is adopted, and even that which was formerly light becomes darkness.
It was just this departure of Protestantism from its original principles which has made necessary another world-wide message to reveal the full light of the truth of the gospel, which will deliver the people not only from the papacy as a system, but also from all the principles of the papacy wherever found.
Adopting the Bible, and the Bible alone, as the sufficient rule of faith and practice, and taking for its keynote the fundamental principle of the Reformation,—justification by faith alone,—this new reformation has sent forth fresh rays of light and hope in many parts of the earth. For the last half-century it has been calling the attention of the people to the true Sabbath of the Lord, the seventh day of the week, the sign of genuine sanctification through faith which is in Christ Jesus; and urging a complete reform from all the methods and principles of the papacy, whether found in the Roman Catholic or Protestant churches.
The foundation principle of the everlasting gospel, that God the Creator is alone to be worshiped, the results of following in the ways of Babylon, and the fearful punishment awaiting all those who obey the dictates of the papacy as set forth in Rev. 14: 6-11,—these are the truths to be proclaimed “to every nation, and kindred, and tongue, and people,” in order that a people may be brought out who shall not be partakers of the sins of Babylon, and so shall not receive of her plagues.
Every individual is thus called upon to decide whether he will follow papal principles in opposing God and changing the law of faith into the law of works, thus himself becoming a part of the mystery of iniquity; or whether he will accept the gospel message, “Fear God and give glory to him,” and thus become a part of the mystery of godliness.
“Choose ye this day whom ye will serve.” “If the Lord be God, follow him: but if Baal, then follow him.”
In the further consideration of this prophecy we must notice the definite time allotted to this little horn, during which, by divine permission, it was to reveal in its completeness the working of the mystery of iniquity. “He shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time.”
We have already seen, in the study of the experience of Nebuchadnezzar related in the fourth chapter of Daniel, that a “time” is a year. The basis for this interpretation is seen in Dan. 11:13 and margin. A time and times (two times) and a half would therefore be three and one-half years, or forty-two months. Following the Bible mode of reckoning thirty days to the month (see Gen. 7:11; 8:3, 4), this period would be twelve hundred and sixty days. But in symbolic prophecy a day represents a year, as will be seen by reading Num. 14:34 and Eze. 4:4-6.
The time covered by this expression, “a time and times and half a time” would therefore be twelve hundred and sixty years. The beginning of this period is determined by the facts stated in the twenty-fourth verse. Ten kings were to arise, “and another shall rise after them: . . . and he shall subdue three kings.” The time and the manner of the appearance of the little horn are here given. What was here foreseen was wrought into history when the Heruli, the Vandals, and the Ostrogoths were “plucked up by the roots,” in order to complete the establishment of the papacy. The last of these kingdoms was overthrown in A. D. 538, and this would therefore be the time from which to reckon, the time mentioned in the prophecy, and the twelve hundred and sixty years would extend to A. D. 1798. In that very year the French general, Berthier, entered Rome with his troops, took as his prisoner Pope Pius VI, and carried him away into foreign territory, where he afterward died in exile. And thus was the prophecy exactly fulfilled.
In the prophecies in the book of Revelation this same period is again mentioned. In the twelfth chapter, where the persecution of the church is described, it is stated that she is nourished in the wilderness “for a time, and times, and half a time,” and in the same chapter the stay in the wilderness is declared to be “a thousand two hundred and threescore days.” In the thirteenth chapter this same blasphemous power is again described, and it is said that “power was given unto him to continue forty and two months,” which would be twelve hundred and sixty days, or years. These four instances in which this same period is mentioned serve to explain one another, and to make it clear beyond doubt that the same experience is under consideration in each case.
It is evident that the twelve hundred and sixty years do not extend to the time of the complete destruction of the papacy; for the very next verse speaks of the sitting of the Judgment, and declares that “they shall take away his dominion, to consume and to destroy it unto the end.” The exact duration of the time during which saints, times, and the law were “given into his hand” is stated; but the final overthrow will be at the second coming of Christ after the revealing of that Wicked, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.”
The closing scene in the vision presents the final settlement of the kingdom question, when “dominion, and glory, and a kingdom” were given to “one like the Son of man,” thus teaching that in the union of the divine with the human is the secret of that gospel power which makes it possible for “the weak things of the world to confound the mighty.” And this Son of man, to whom the kingdom was given, was the same one of whom Zacharias, “filled with the Holy Ghost,” prophesied: “Blessed be the Lord God of Israel; for he . . . hath raised up an horn of salvation [not one that destroys] for us in the house of his servant David; . . . to perform the mercy promised to our fathers, and to remember his holy covenant.” He it is of whom it is written: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same.” So also Isaiah prophesied of him: “For unto us a child is born, unto us a Son is given: and the government shall be upon his shoulder: . . . of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever.” Isa. 9:6, 7. But this union of divinity with humanity was made in order that humanity might share with divinity in all the blessings that are insured by a righteous character, the kingdom of God within. And so the kingdom which was given to the Son of man belongs also to all who “are partakers of Christ.”
Thus the final triumph of the gospel, “Christ in you, the hope of glory,” is seen in the fact that “the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever.” He who receives the kingdom and then loses it, never really had it at all. “Darius the Mede received the kingdom,” but he did not retain it, and so it has been with all the rulers of the world. He who would “possess the kingdom forever” must know in his own flesh “the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come.” Eph. 1:19-21.
This is the gospel of the kingdom, and this gospel experience by which “the life also of Jesus might be made manifest in our mortal flesh,” the sinless life in the sinful flesh, brings to humanity overcoming power. “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.” And to all such the promise is made: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” Rev. 3:21. And thus was the gospel of the kingdom preached in this vision given to Daniel the prophet.
The final result of this long controversy between the two kingdoms is the same as already brought out in the previous chapters of the book of Daniel. It will then be seen that the “saints of the Most High,” the very ones who were worn out by the persecutions of the papacy, are rewarded with the gift of the kingdom, even the everlasting kingdom which shall stand forever, and all rulers shall serve and obey the Most High. This is the triumph of the gospel.
After centuries of apostasy, during which every means which satanic wisdom could devise was employed to crush out the truth and to substitute a lie in its place, the power of a genuine gospel, the power of the kingdom of God within, wins an eternal victory over every other king or kingdom. Well may those who have a part in the closing scenes of this great controversy and in the “victory over the beast, and over his image, and over his mark, and over the number of his name,” join in that triumphant chorus, “Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of ages.” “Alleluia: for the Lord God omnipotent reigneth.”
How wonderful the promise, “To him that overcometh will I grant to sit with me in my throne”! “Now thanks be unto God, which causeth us to triumph in Christ.” What a wonderful gospel is the gospel of the kingdom! W. W. P.
Continue reading: CAMP-MEETING ECHOES