\nESTABLISHMENT OF THE KINGDOM OF GOD<\/b><\/span><\/center>Chapter 28<\/p>\n
The King Upon His Throne<\/p>\n
In order to properly understand the teaching of Matt. 25:31-46, we must keep clearly in mind the occasion of the discourse. In this connection, let us review the historical setting.<\/span><\/p>\n Our Lord had foretold the destruction of the Temple. That prediction immediately suggested to the apostles‘ minds the forecast of the closing scenes of the present age and the introduction of the Millennial kingdom as set forth in such passages as Zech. 14. In this chapter the prophet depicted very clearly the final scenes at Jerusalem in the day of Jehovah, the fall of the city, the sudden appearance of the Lord upon Mount Zion, the conclusion of the present age and the establishment of the glorious kingdom of God upon earth.<\/p>\n Misunderstanding Christ’s prediction, which was fulfilled in 70 A.D., the apostles thought that He was speaking of the final collapse of the Jewish nation in the day of Jehovah. Hence they asked Him about His coming and the fulfillment of Zech. 14, when His feet will stand upon the Mount of Olives, whereupon he will establish the kingdom of God upon the earth. Such a vision loomed before the apostles‘ minds and brought forth these questions.<\/p>\n Practically all of the Olivet discourse, as we have already seen, has thus far focused attention upon the sign of the end of the age, the Tribulation, the coming of the Lord for His saints and His rewarding them. It would be strange indeed if our Lord had stopped His prediction there and told us nothing concerning the establishment of His earthly kingdom in fulfillment of the Old Testament forecast. In fact, the discourse would have been incomplete and unsatisfying. Praise the Lord, He always gives that which meets our need and satisfies.<\/p>\n The discussion of the judgment of the nations and establishment of the kingdom is begun by the disjunctive conjunction but.<\/i> This connective throws the verse over against that which has preceded. What is that? As we have already seen in our previous studies, Matt. 24:32 begins a discussion of the Rapture of the Church. This subject occupies all of our Lord’s attention from 24:32-25:30. We must therefore conclude that the coming of the Son of man referred to in 25:31 is thrown over against His coming for His saints, as set forth in this previous block of Scripture. With this general survey of the Rapture and the Tribulation, we are ready to examine the records more minutely.<\/p>\n <\/p>\n „But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory“ (Matt. 25:31). To what coming does this verse refer? Undoubtedly to the event mentioned in the preceding chapter: „And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming on the clouds of heaven with power and great glory“ (24:30). This verse was given just prior to the parables of the fig tree, the ten virgins, the talents, the lessons on the timing for the Second Coming of Christ, and following the discussion of the Tribulation. Since both verses speak of His coming in glory with the angels, it is evident that the same event is the subject of consideration.<\/span><\/p>\n In view of the setting of the entire discourse, we may be certain that it is this coming that is referred to by Zechariah, when at the conclusion of the great day of Jehovah, God in the person of King Messiah will descend from Heaven „and His feet shall stand in that day upon the Mount of Olives“ (vs. 4a).<\/p>\n <\/p>\n When the Son of man comes „in his glory,“ He will sit upon „the throne of his glory.“ What is the significance of this expression? What would the disciples understand by this statement?<\/span><\/p>\n Since our Lord did not go into a discussion of this throne of glory, it is evident that He presupposed they had knowledge concerning it. In order for us to understand this, we shall have to investigate it in the Old Testament, in which the apostles were versed.<\/p>\n The throne of the kingdom: The first mention of this throne is found in Hannah’s prayer, 1 Sam. 2:1-10. In vss. 1,2 she praised God for His wonderful, providential acts and for His answering prayer. Then she warned the proud and haughty to humble themselves before the Lord (vs. 3). In vss. 4-8 she interpreted God’s dealing with humanity through the centuries and showed that He is working toward an objective in a great future age when the poor, humble and trusting ones will be raised up to sit with princes and to inherit the throne of glory.<\/p>\n He raiseth up the poor out of the dust, he lifteth up the needy from the dunghill, to make them sit with princes, and inherit the throne of glory: for the pillars of the earth are Jehovah’s, and he hath set the world upon them (vs. 8).<\/p>\n Following this verse we see a promise that the Lord will preserve His saints during a time of tribulation at the end of which He will come to fight against all the wicked (see vs. 10). He will then judge the ends of the earth and will give strength to His King, who is none other than His anointed, the Messiah.<\/p>\n In this song, therefore, we have a divine interpretation of the philosophy of history. God is working all things toward one common end–namely, the establishment of the kingdom of God upon the earth over which King Messiah will reign. The throne of this kingdom is here called „the throne of glory.“<\/p>\n The Davidic throne: Another reference to the throne of glory is found in Jer. 14:21: „Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us.“ The sermon of which this verse is a part was delivered by the prophet concerning a terrible drought that had come upon the land. In concluding his message the prophet prayed to God not to abhor the Jewish people, for the sake of the Divine Name. Furthermore, he earnestly pleaded with the Almighty not to disgrace the throne of His glory.<\/p>\n God had promised Israel that if she would be faithful and obedient to Him, He would give her rain in the proper season. According to His promise in Deut. 11:13-17, He would send the rains in the proper seasons and would give Israel bountiful crops upon the condition of her obedience and faithfulness to Him. Israel made the claim that Jehovah, her God, is the Almighty who controls nature as well as nations. When the land of Israel was smitten with drought, the heathen would naturally come to the conclusion that Jehovah had no control over the rain; otherwise He would not permit such a calamity.<\/p>\n The only possible alternative to this position was that God was displeased with His people, but it is more likely that the heathen would reach the former conclusion. The honor and the dignity with which the name of God was held among the pagans would, according to Jeremiah’s conception, be contingent upon the perpetuity and the power of the Davidic throne. A severe drought over the entire country for several years, at least would impoverish the nation and would result in its final overthrow by enemies. Therefore, the prophet pleaded with the Lord not to abhor the throne of His glory, that is, the Davidic throne.<\/p>\n In Lev. 26:3-13 we see that the Lord, in placing the chosen people in the Holy Land, desired to make an ideal country of it and a holy nation of Israel. Upon the condition that the people would be faithful and true to Him, He promised exemption from disease, freedom from invasion and abundance of the necessities of life. The nations surrounding her would look upon the land and its inhabitants as a people ideally located and blessed and would be led to seek God and His knowledge. Thus in the divine plan the land and the people of Israel were to be a model for the nations.<\/p>\n But Israel would not be obedient. She was rebellious continually; hence God could not shower his blessings upon her. He was forced to withhold the rain, to permit foreign invasions and to cause droughts, all of which sooner or later broke the power of the nation and brought the final overthrow of the Davidic throne and kingdom.<\/p>\n The throne of Jehovah: In the third chapter of Jeremiah appears one of the most profound predictions to be found in the Old Testament. In vss. 1-18 the prophet pleaded with backsliding Israel and treacherous Judah to return to the Lord with all of their hearts. This exhortation was concluded with a discourse concerning the future kingdom.<\/p>\n And it shall come to pass, when ye are multiplied and increased in the land, in those days, saith Jehovah, they shall say no more, The ark of the covenant of Jehovah; neither shall it come to mind; neither shall they remember it; neither shall they miss it; neither shall it be made any more. At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it, to the name of Jehovah, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I gave for an inheritance unto your fathers. (Jer. 3:16-18)<\/p>\n This prediction declares that the time will come when all the tribes of Israel will return to the Lord and when Jerusalem will be called the throne of Jehovah. The language must be taken at its primary, ordinary, literal, usual significance. There is nothing in the context to indicate otherwise. Accordingly, then, this passage is the forecast of the time when Jehovah’s throne will be established in the city of Jerusalem and all the nations will gather there to worship the Lord. This Jehovah enthroned in Jerusalem is none other than the Lord Jesus Christ, the Hebrew Messiah and Saviour of the world.<\/p>\n Since in the Old Testament the throne of David was called „the throne of glory“ and since the apostles at the time of the delivery of the Olivet Discourse were thinking in terms of the Old Testament teaching, obviously then the expression „the throne of his glory“ in Matt. 25:31 can refer to nothing else but the Davidic throne upon which our Lord will take His seat at His return in glory.<\/p>\n <\/p>\n Chapter 29<\/p>\n The People, The King And The Judgment<\/p>\n <\/p>\n <\/p>\n When the Son of man shall sit upon the throne of His glory, „before him all the nations shall be gathered, and he will separate them one from the other, just as a shepherd separates the sheep from the goats“ (Matt. 25:32). The question arising at this point is, Who are here referred to as „the nations“? Since this prediction is the forecast of our Lord’s return to the earth at the conclusion of the Tribulation period, the nations mentioned here can only be those peoples who survive the Great Tribulation. This interpretation is demanded by the facts of the context.<\/span><\/p>\n The word „nation“ always refers to people in the flesh and never to departed spirits. Since such is the ordinary meaning and there is no positive evidence pointing otherwise, we must accept this term as referring to those nations that survive the ordeal of the Day of Jehovah.<\/p>\n From a close study of Isa. 24, it is evident that there will be people who pass through the Great Tribulation and who will be upon the earth when our Lord returns:<\/p>\n Vs. 1: Without doubt the destruction of the world’s civilization is clearly set forth here: „Behold, Jehovah maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.“ A comparison of this verse with Jer. 4:23-31 proves conclusively that both prophets saw in vision the complete destruction of earth’s civilization in the day of Jehovah.<\/p>\n Some expositors however have seen in Jer. 4:23-26 a reference to the destruction of the earth which is narrated in Gen. 1:2. The thing leading them to this conclusion is the fact that both Moses and Jeremiah used the same words in the original language translated „waste and void.“ This identification will not stand the crucial test in Jeremiah’s presentation, however. After painting the picture of desolation seen in the vision, the prophet explained his revelation in vss. 27-31 and introduced his explication by the use of the conjunction for.<\/i> A casual study of vss. 27-31 shows that he was speaking about the period of travail through which Zion shall yet pass in the future. Since these verses have a forward look to the day of the Lord, and since they are explanatory of the vision described in vss. 23-26, obviously the desolation described in these latter verses is that which will be wrought during the time of Zion’s travail.<\/p>\n According to Isaiah 24:2, all the people upon the earth will share alike these purging ordeals. In vs. 5 we are told why God sends these destructive judgments–namely, the thorough moral pollution of the inhabitants of the world and the breakdown of all law. According to vs. 6 the bulk of earth’s population will be destroyed at that time. In vss. 7-13 we have a vivid description of the intense suffering through which those who survive the Tribulation will have to pass. In vss. 14-16a we see that even the dark clouds of the Tribulation have a silver lining. In these verses we find a vivid prediction of the mighty revival that will sweep the earth during that time of sorrow and distress.<\/p>\n In this connection let me say that this spiritual awakening, since it is in the midst of the Tribulation period, is undoubtedly the one described in Rev. 7, which likewise is placed in the midst of the Tribulation judgments. In the Revelation passage it is to be noted that the Jewish evangelists are the ones who bring about this mighty turning to God.<\/p>\n In the paragraph beginning with 16b and continuing to vs. 20 we have the prediction of the great upheavals and changes that will take place in the physical realm. The powers of the heavens at that time will be shaken and the earth will be rent violently; it will rock to and fro like a hammock and stagger like a drunken man. This description is to be taken literally since there are no indications in the context that the language is to be interpreted figuratively. According to vss. 21, 22 the „host of the high ones on high“ (evil spirits) and the „kings of the earth upon the earth“ will be gathered together and incarcerated in the pit of the abyss where they will be confined for „many days.“ During the imprisonment of these diabolical spirits and the wicked, rebellious rulers of the world, the Lord God will reign in Zion and before His elders there will be glory.<\/p>\n Over whom will He reign, when He sits in majesty in Jerusalem? There can be but one answer: the God-fearing remnant of the „few men“ (vs. 6) who survive the Tribulation.<\/p>\n Since in the Olivet Discourse our Lord was describing the horrors of the Great Tribulation (Matt. 24:9-28) of which Isaiah had undoubtedly spoken, the nations who will be brought before the Lord Jesus when He sits upon the throne can be none other than the few men who survive the Tribulation and to whom Isaiah referred.<\/p>\n <\/p>\n „Then the King will say to those on his right hand, Come, you blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world“ (25:34). Who is this king? Only one answer is possible: the Son of man who sits upon the throne of His glory. Therefore the Lord Jesus Christ is none other than the King.<\/span><\/p>\n When Jesus was born, the wise men came from the East, looking for Him who was born „King of the Jews.“ That the Lord Jesus Christ is this King is evident from the book of Immanuel (Isa. 7-12). In Isa. 7:14 we find a prediction of the virgin birth of the Messiah. Then in 9:6,7 appears this statement of His wonderful character and of His mounting the throne of David:<\/p>\n For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace (vs. 6).<\/p>\n Note in the quotation above, the government is to be upon the shoulder of this child who is miraculously born to Israel. The government of what? What did Isaiah’s auditors understand by this prediction? The government of Judea, of course. This interpretation is confirmed by vs. 7 which declares, „Of the increase of his government and of peace there shall be no end, upon the throne of David and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever.“ According to this prediction then, the King upon the Jewish throne is none other than the Lord Jesus Christ.<\/p>\n In conformity with this promise is that which was given by the angel Gabriel to Mary, the mother of the Lord Jesus, in the following quotation:<\/p>\n And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David:* and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end (Luke 1:31-33).<\/p>\n Isaiah told his auditors that their eyes would „see the king in his beauty“ (33:17). Following this quotation is a matchless description of Jerusalem as it will be when Messiah reigns there in glory. Under His regime there will be no more war. According to vs. 22, Israel will declare, „Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king; he will save us “<\/p>\n Another beautiful picture of King Messiah’s reigning in Jerusalem is set forth in Zephaniah’s prophecy:<\/p>\n „Sing, 0 daughter of Zion; shout, 0 Israel: be glad and rejoice with all the heart, 0 daughter of Jerusalem. Jehovah hath taken away thy judgments, he hath cast out thine enemy: the King of Israel, even Jehovah, is in the midst of thee; thou shalt not fear evil any more. In that day it shall be said to Jerusalem, Fear thou not; 0 Zion, let not thy hands be slack. Jehovah thy God is in the midst of thee, a mighty one who will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing“ (Zeph. 3:14-17).<\/p>\n From these quotations, and many others which could be given, we get a clear-cut picture of King Messiah when He will sit upon the throne of His glory and reign over the world. All these passages were, doubtless, familiar to the apostles; hence when our Lord spoke of His sitting upon the throne of His glory and of being the King, the disciples readily understood the import of His language. One sees from these facts that Jesus assumed, on the part of the disciples, the knowledge set forth in the Old Testament.<\/p>\n <\/p>\n As set forth in Matt. 25:34-44, the basis for the judgment here depicted is that of good works. Those put upon the right hand are placed there because they have been good and kind to His brethren, whereas those placed upon the left are thus separated from the others because of their failure to perform hospitable acts toward His brethren. These facts show that the basis of the judgment of the living nations at the coming of our Lord is that of good works and charitable deeds.<\/span><\/p>\n One seeks in vain for even the slightest intimation in this passage of the ones judged accepting or rejecting the Lord Jesus Christ as Saviour. There is absolutely no warrant for the popular idea of a general judgment into which all the dead of the ages will be brought, which is the usual interpretation of this passage. Nowhere in the passage is there the least hint of a resurrection of the dead. It is, therefore, safest to accept the words at their face value and to believe and interpret this judgment scene as that of the living nations who will be separated upon the basis of good works.<\/p>\n <\/p>\n On the right hand, according to our Lord’s prediction, those represented by the sheep are the people who have been kind to His brethren. They will be permitted to enter that kingdom. The one condition of entrance is that of good works toward His brethren. For us to read into this passage something else is to do violence to the Scriptures. But further light is to be found when this passage is read in the light of such a one as Ps. 24, which gives a picture of our Lord establishing His glorious reign in Zion.<\/span><\/p>\n In vss. 1,2 of the psalm, the inspired writer declared that the Lord is the owner of the universe, for it is His by creation. Following this affirmation the question is raised: „Who shall ascend into the hill of Jehovah? and who shall stand in his holy place?“ (vs. 3). The expression, „hill of Jehovah,“ must be understood in the light of its usage in David’s time, for he wrote this psalm, as is indicated by the superscription.<\/p>\n According to Acts 4:25, David was also the inspired author of Ps. 2. In the sixth verse of this latter passage God declared, „Yet I have set my king upon my holy hill of Zion.“ Mount Zion in the southeastern portion of the city of Jerusalem is called God’s holy hill, i.e., the hill of Jehovah; hence when the question is asked in Ps. 24:3, „Who shall ascend into the hill of Jehovah?“ we are to understand that the Temple area is meant. This passage presupposes that Jehovah will be there in Mount Zion: hence the writer asks who will be permitted to come up into His presence and to stand there, that is, to be acceptable to Him.<\/p>\n The question is answered in vs. 4, „He that hath clean hands, and a pure heart; who hath not lifted up his soul unto falsehood, and hath not sworn deceitfully.“ We must be careful to take this language at what it says and must avoid reading back into it pure New Testament conceptions. Those who will stand approved, according to this verse, in the presence of the Lord, are those who have maintained a strict, pure, moral life. From this passage are we to conclude that one’s morality and self-righteousness will save him? Not at all. This question is answered in vs. 5: „He shall receive a blessing from Jehovah, and righteousness from the God of his salvation.“<\/p>\n Those of the surviving nations who come before the presence of the Lord–who are gathered before Him when He separates the living nations–will see the light and the truth with regard to the Lord Jesus Christ and will accept Him. To them He will give His righteousness and they will be clothed in the righteousness of Christ on account of their full-hearted surrender to Him. Psalm 24, therefore, gives us information supplemental to that found in Matt. 25:31-46.<\/p>\n Those placed upon the left hand–„the goats“–are the ones who have been inconsiderate toward our Lord’s brethren. From the language of Jesus we may safely conclude that their actions are but overt expressions of their hearts toward Him. Because of an adverse attitude and a rebellious spirit toward Him, they refuse to do anything for His brethren during the trials of the Great Tribulation. Because of this fact they are rejected and go off into everlasting punishment.<\/p>\n Editor’s note:<\/p>\n * The Throne of David Though Christ was slain, death could not hold Him, because David in Ps. 16 foresaw the resurrection of Messiah. In the verses Peter quoted, David, the human author, used the personal pronouns, I, me,<\/i> and my. To the superficial student this passage seems to refer to David’s own experience. Peter corrects this error in vs. 29 by showing that David died and was buried and that his tomb remained until that day. Therefore, Peter argued, though David did use the personal pronouns of the first person, he was not speaking of his own experiences. Being a prophet, David used the regular method of prophetic utterance.<\/p>\n It was necessary that the Lord Jesus be raised from the tomb in order to carry out the program which was laid down in the Old Testament Scriptures. Foreseeing the entire redemptive career of Messiah, David showed that His resurrection was involved in the plan of God. Had our Lord remained in the tomb, Peter argued, the promise concerning David’s seed sitting upon the throne forever would have become null and void. „He [David] foreseeing this<\/i> spake of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption“ (Acts 2:31).<\/span><\/p>\n These verses have been interpreted as affirmation that Christ now is upon the throne of David. This view is erroneous. All the passage says is that David, foreseeing that Christ would sit upon His throne, gave this oracle concerning the resurrection. The statement is far from saying that Christ is now on David’s throne.<\/p>\n David’s throne was in Jerusalem. Christ at the present time is at the right hand of the Majesty on high. In no sense can the throne upon which the Lord Jesus is now seated be called David’s throne.<\/p>\n Verses 24-32 are devoted to proving that Messiah, whom the Jews slew by the hands of lawless men, was raised from the dead.<\/p>\n The objectors could reasonably have demanded of Peter that Jesus come forth and stand in their presence if He were raised from the dead. In anticipation of this opposition the apostle declared that Jesus was not here upon earth but that He was seated at the right hand of the throne of God, according to the prediction found in Ps. 110:<\/p>\n Jehovah saith unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. Jehovah will send forth the rod of thy strength out of Zion: rule thou in the midst of thine enemies (vs. 1, 2).<\/p>\n This psalm outlines the entire redemptive career of Messiah. According to it, Messiah comes to the Jewish nation and is rejected by the people of Israel. At the invitation of God He ascends to Heaven and takes His seat at the right hand of the Majesty on high. It is clear from Peter’s argument that he was outlining this course as set forth by the Old Testament prophets. This much of Messiah’s redemptive career, declared Peter, had been fulfilled.<\/p>\n In order to see the remaining part, one must study Ps. 110. By reading vs. 2 he sees that when God has put the Jewish people under Messiah’s feet, the latter will come and reign in Zion. Zion is the poetical name for Jerusalem. Messiah’s reigning upon the throne of David, therefore, is something yet in the future–when Israel accepts Him as her Messiah. Therefore in no sense can one say that Christ at the present time is upon the throne of David.<\/p>\n <\/p>\n <\/p>\n <\/p>\n According to our Lord’s statement, this kingdom over which the Messiah will reign was prepared from the foundation of the world. What is meant by the expression, „foundation of the world“? In order to understand this passage we must analyze the various terms.<\/p>\n <\/p>\n The verbal form of the word translated foundation <\/i> according to Thayer, is „to cast down: to throw to the ground, prostrate: and to put in a lower place.“ Thayer defines the substantive form as first „throwing or laying down,“ and second, „a founding (laying down a foundation *).“<\/span><\/p>\n In several passages the inspired writers used the substantive form of this word in connection with world<\/i>. For instance, in the following references we have this phrase „from the foundation of the world“–Matt. 13:35; 25:34; Luke 11:50; Heb. 4:3; 9:26; Rev. 13:8; 17:8. The expression, „Before the foundation of the world,“ appears in such passages as John 17:24, Eph. 1:4 and 1 Pet. 1:20.<\/p>\n The first of these phrases is used in connection with statements relative to earthly affairs from the time of the creation of the world and subsequent to it. The latter one focuses attention upon that part of eternity which antedated the Creation.<\/p>\n The record of the creation of the universe is found in the sublime statement, „In the beginning God created the heavens and the earth.“ Back in that part of eternity which Moses called „In the beginning,“ God spoke the universe into existence. With the creation of the physical realm, what men call „time“ began.<\/p>\n According to our Lord, this kingdom over which the Messiah will reign was prepared from the foundation of the world. What did He mean? In what way was it prepared before the foundation of the world“? There can be only one answer\u2014in God’s eternal plan provision was made for this kingdom. Though the statement affirms that this kingdom was prepared from the foundation of the world, we are not to understand by the language that it was only at the time of the creation of the world that God planned it. Passages which use this phrase „from the foundation of the world,“ trace back the thing under discussion to the Creation, but do not exclude the possibility of its existence prior to the Creation and going back into the eternal counsels of the Almighty.<\/p>\n <\/p>\n The Apostle Paul speaks of the Lord’s „eternal purpose or, as indicated in the footnote, „purpose of the ages“ in Eph. 3:11. From one angle we may speak of all eternity as being divided into three sections: 1) that which antedated the Creation, designated in Gen. 1:1 as „In the beginning“; 2) time, which began with Creation and continues until the destruction of the Millennial heavens and earth (which immediately precedes the creation of the eternal heavens and the eternal earth); 3) the ages of the ages which begin with the creation of the new order and continue forever and ever.<\/span><\/p>\n The period which we call „time“ is properly divided into ages or eras. Viewing human history from the standpoint of redemption, some students divide it into the following dispensations: Innocence, Conscience, Civil Government, Promise, Law, Grace and the Millennium. The Age of Innocence was, of course, the period during which man was in the Garden of Eden before the fall. The Age of Conscience immediately followed that event and continued up to the time of the Flood. After the deluge, God authorized human governments; hence they were chartered at that time. Things moved forward for four hundred and twenty-seven years, according to the chronology supplied in the book of Genesis, to the Promise. From the making of the covenant with Abraham to the giving of the Law at Sinai was the Age of Promise. It was at Sinai that God gave His Law which was a forward step in the unfolding of His plan; hence the Law Dispensation was introduced at Sinai and continued to the Cross. When our Lord made the atonement for us, He unfolded the plan of God further by introducing the Age of Grace–the period during which we are now living. When He returns in glory at the end of the Tribulation, He will introduce the glorious Kingdom Age which is commonly known as the Millennium. At the conclusion of this era of peace, Satan will be loosed for a little season, immediately after which the Millennial heavens and the Millennial earth will pass away. Following that event will come the Eternity of the future–the new heavens and the new earth.<\/p>\n Frequently in the Hebrew and also in the Greek we come across the expression ages<\/i> which in certain contexts means dispensations.<\/i> In the New Testament several times we read of this age and the one to come. This former expression refers to the present Christian dispensation which is to be followed by the Millennium. Each context, however, must be taken into consideration.<\/p>\n <\/p>\n In Eph. 1:3-14 the Apostle Paul, in one profound sentence, sets forth God’s eternal plan and purpose which culminates in a „dispensation of the fulness of the times.“ This is when God will „sum up all things in Christ, the things in the heavens, and the things upon the earth“ (vs. 10).<\/span><\/p>\n Evidence corroborating this statement is to be found in Heb. 1:3 where it is said of Christ that He is „upholding all things by the word of his power.“ The Greek word carries the idea in this context of activity, of pressing onward toward a goal. Wescott in his commentary on Hebrews quotes approvingly the following statement: „For the Son is not an Atlas sustaining the dead weight of the world.“ To this sentiment he adds, „It rather expresses that ‚bearing‘ which includes movement, progress, towards an end.“<\/p>\n In the Millennial Age our Lord Jesus Christ will sum up everything in Himself. He will be, as Isaiah said, Judge, Lawgiver, and King. In the future Kingdom Age the Lord Jesus will reign until He has put all enemies under His feet, and the last one to be conquered will be Death. Then He will deliver up the kingdom to God the Father. Hence the Millennial Age is the dispensation which is called „the fulness of the times.“ Towards that glorious consummation the Lord Jesus is bearing all things. Therefore this kingdom of a thousand years‘ duration is the one to which reference was made by our Lord when He said that it had been prepared from the foundation of the world.<\/p>\n Footnote:<\/p>\n * Some, ignoring the fundamental rules of lexicography and grammar, have sought to restrict both the verbal and substantive forms of this word to the primary, inherent meaning of „casting down.“ Thus this word has been understood by this group to signify „a disruption,“ or „a catastrophe.“ All words have a primary and usually, secondary or derived definitions. Whenever the meaning of a given word in a certain context is sought that signification must be accepted which will accord with all the facts of the context. The presumption, however, is that each word is to be taken at its primary meaning if the context permits. To discard secondary and derived imports of words and to adhere strictly to the primary meaning irrespective of the facts of the contexts is to pursue a course which violates every rule of lexicography and common-sense interpretation. Hence to translate this word when connected with the earth as a disruption of the world irrespective of the facts of the context is a violation of the fundamental rules of lexicography, grammar and interpretation.<\/p>\n <\/p>\n And these will go off into everlasting punishment, but the righteous into life everlasting–Matt. 25:46, D.L. Cooper’s translation.<\/span><\/p>\n The subjects concerning eternal life and future punishment are of such vital importance that it is necessary to investigate thoroughly the significance of the word rendered everlasting.<\/i><\/p>\n In the discussion of the parable of the talents, I called attention to the fact that the unfaithful servant was cast into outer darkness where there were weeping, wailing and gnashing of teeth. In that investigation I showed that, according to the Scriptures, there is a place of punishment to which the wicked are to be assigned.<\/p>\n Although the doctrine of future punishment is very unpopular, the faithful servant of God must in love declare the Biblical teaching on this point regardless of all consequences. A failure to give the Scriptural emphasis to this most important doctrine is doubtless the fundamental reason for the laxity that exists in the world today. Men must be moved by the motive of fear as well as by the impulse of love.<\/p>\n Many admit punishment in the future but deny that it is of eternal duration. Those taking this position place strained and unnatural meanings upon the word translated everlasting.<\/i> What is the Scripture teaching concerning everlasting punishment?<\/p>\n Before we can decide the duration of eternal life and this future punishment we must study carefully the various words, phrases and statements which are used in connection with the teaching concerning them. The accompanying chart (below) should be carefully studied and referred to as we proceed.<\/p>\n <\/p>\n In Matt. 12:32 our Lord declared that there is no forgiveness for the sin against the Holy Spirit, „neither in this [age]*, nor in that which is to come.“ This „age“ refers to the present Christian dispensation and „that which is to come,“ to the Millennial era. The same distinction between the present and the future ages is set forth in Eph. 1:21. The contrast between these eras likewise appears in other passages, but these suffice.<\/span><\/p>\n In Matt. 13:40,41 Jesus spoke of the separation of the righteous from the wicked „in the consummation of the age.“ According to the Great Commission (Matt. 28:19,20), the Gospel is to be preached to all nations during this era unto the „consummation of the age.“<\/p>\n Paul, in Eph. 1:9,10 spoke of the Millennial era as the dispensation or ministration of the fullness of the seasons. In relation to the former ages this language conceives of the glorious Millennial era as the consummation, the one of fruition and glory.<\/p>\n <\/p>\n From a study of the word aion<\/i> and the special idioms in which it appears, we see that in various settings it has different shades of meanings. Since it has these several connotations, it becomes necessary for one to examine very closely the context of every occurrence in order to arrive at the meaning of the inspired writers.<\/span><\/span><\/p>\n Figurative significance: The word aiones<\/i> is sometimes used in a metaphorical sense. For instance, in Heb. 1:2 we are told that God through Christ made the ai\u014dnas,<\/i> „worlds.“ This word primarily means „ages,“ but in this context it is quite evident that the writer was not speaking of the ages but of material things. The thought is the same as that expressed in John 1:3. Just before using this word John spoke of all things as having been made through Christ and added that „through whom also he [God] made the worlds.“ The flow of thought demands this secondary meaning.<\/p>\n Since this is true, one asks, why did not the Lord use a word which primarily means the physical universe? This question is to the point. The Biblical writers constantly used figures of speech. We are not, however, to jump to the conclusion that the bulk of their utterances are figures. We are never to resort to such a method of interpretation. Only when the facts of the context indicate that a passage is to be taken figuratively are we justified in thus interpreting it.<\/p>\n Since the context shows that the writer did not use „ages“ in the primary, literal meaning, we are to understand that here it has a secondary or metaphorical significance. It is quite evident that by metonymy the author spoke of „the contained in terms of the container.“<\/p>\n We are constantly using this figure. For instance, we say that the teakettle is boiling, whereas we are speaking of the water in the kettle. Thus the contained is spoken of in terms of the container. The present physical universe consisting of many heavenly bodies has its existence during certain of the ages of eternity; hence it is contained within these ages. It was natural, therefore, for the writer to speak of these physical worlds in terms of the ages.<\/p>\n Another example of this metonymical use of the word „ages“ is found in Heb. 11:3. In this passage we are told that the „ages“ have been mended, completed, put in order, arranged or adjusted. It is a little difficult to know just exactly what is meant by this verse. Did the writer have in mind the original creation or the work of reconstruction after the wreckage recorded in Gen. 1:2, the account of which is given in the first chapter of Genesis? It is doubtful that he was talking of the original creation. I am inclined to believe that the work of the „six days of reconstruction“ recorded in Gen. 1:2b-31 is the thing to which reference is made. I am led to this conclusion since the word primarily means to „repair or mend,“ but on this point I will not be dogmatic.<\/p>\n In view of all the facts, it is clear to my mind that the physical universe is referred to in this passage. This statement being correct, we can see that this verse is another illustration of the word „ages“ being used metonymically, indicating the universe.<\/p>\n A third instance of this metaphorical use is found in 1 Tim. 1:17. Literally rendered the verse reads: „But to the King of the ages, the incorruptible, invisible, only God, be honor and glory into the ages of the ages. Amen.“ God is said to be the King of the ages, the immortal, unseen God. Since Paul speaks of God as the incorruptible and invisible God, it appears that he is instituting a contrast between the Almighty and what he refers to as „the ages.“ If this supposition is correct, the expression, „King of the ages,“ does not refer to periods of time but rather to the various worlds whose existence comes within certain ages of eternity.<\/p>\n „Everlasting“ when used with God, Christ: We have seen that the word aioni\u014ds<\/i> is used in connection with God Himself and with the Lord Jesus Christ. Since they are eternal in their existence, this adjective cannot indicate „age-lasting.“ Such an idea is contrary to the flow of thought in each passage. It can only, in these connections, mean „everlasting, never-ending.“<\/p>\n This same adjective modifies the life which Christ gives to those who trust Him. He declared that He gives His life to them. The same kind of life which He possesses He gives to every born-again soul. The life of everyone who has been regenerated is hidden with Christ in God. In view of these fundamental truths of Christianity we are driven to the conclusion that this adjective when modifying the life imparted by Christ to the believer can only mean everlasting, never-ceasing.<\/p>\n The believer has passed out of death into life and will not come into judgment. Such are the declarations of the Lord Jesus. The reason that he will never come into any kind of judgment for trial is that he possesses the same kind of life as does the Lord Jesus Christ. We have become partakers of His divine nature through the „exceeding great promises“ granted to us (2 Pet. 1:3,4).<\/p>\n Those who receive eternal life by faith in the Lord Jesus Christ shall reign in the new Jerusalem into the ages of the ages, according to Rev. 22:5. The expression, „Unto the ages of the ages,“ is the oft-recurring expression used in connection with God’s eternal existence. Therefore it connotes nothing short of a never-ceasing existence throughout all eternity of the future. Since the saints in the new Jerusalem are said to reign into the ages of the ages, this promise is an affirmation that the life which the Christian receives from Christ is everlasting.<\/p>\n According to the Scriptures, the one who has been raised with Christ and seated in the heavenly places will now, either by death or by the rapture of the Church at the coming of the Lord for His saints, be ushered into His presence, „and so shall we ever be with the Lord“ (1 Thess. 4:17). The word translated „ever“ connotes the idea of „at all times, always, ever.“ From that event onward they who are united with Christ will ever be with Him wherever He is. They will be with Him throughout the Millennial Age and will reign with Him. After that golden era this earth will be destroyed (Rev. 20:11-15) and there will be created new heavens and a new earth. Then the new Jerusalem will come down out of the new heavens upon the new earth and the saints who have been with the Lord and who have reigned with Him during the thousand years will enter that new Jerusalem and will reign with Him „into the ages of the ages.“<\/p>\n It is beyond the conception of our finite minds to grasp the grandeur of the glory which awaits the children of God. Paul in apocalyptic vision saw the future and exclaimed that the sufferings of this present world are not worthy to be compared with the glory that shall be revealed to us. From the connection in Rom. 8 where this passage occurs, we can see that he was speaking of the Millennial Age when the curse will be lifted. Since it is impossible for mortal mind to conceive of the glory and the blessedness of the kingdom era, it goes without saying that it is utterly impossible for us now under our present limitations to comprehend even in the least manner the greatness of the glory that shall be the heritage of the people of God throughout all eternity.<\/p>\n Modifying the word „punishment“: As the word aioni\u014ds<\/i>, everlasting,<\/i> when modifying the life of the children of God indicates eternal, never-ending,<\/i> so the same adjective when modifying the noun punishment<\/i> can connote nothing less. Hence in Matt. 25:46, when Jesus said that the righteous go off into everlasting life, He indicated their eternal and blessed existence with God. In the same manner the adjective aioni\u014ds<\/i> when modifying the punishment of the wicked can only mean that they go off into everlasting, unceasing punishment–a banishment from the presence of God and the glory of His power.<\/p>\n This everlasting punishment is conscious existence under unfavorable circumstances. Some have erroneously understood that it means annihilation. Such an idea is not to be found in the Scriptures.<\/p>\n According to Rev. 19:20, the beast and the false prophet are cast into the lake of fire at the beginning of the thousand years of our Lord’s reign. They are thoroughly conscious. At the conclusion of that period we see them there just as they were at the beginning. After the little space following the Millennium the devil is cast into the lake of fire along with the beast and the false prophet and they are punished for ever and ever. These facts indicate clearly that there is conscious existence in this place that is called „the lake of fire“ throughout the ages of all eternity.<\/p>\n <\/p>\n Some have considered the expression, „day and night,“ in the clause, „and they shall be tormented day and night unto the ages of the ages“ (Rev. 20:10), as modifying or limiting the duration of „the ages of the ages.“ This theory claims that, when day and night in the ordinarily accepted meaning of the words cease, the period designated by „ages of the ages“ likewise closes. Hence it is believed that the punishment in the passage ceases. In the light of this explanation it is affirmed that the punishment mentioned in the prediction is simply age-lasting and is by no means eternal. Will the passage yield such a meaning? Can the use of „day and night“ in the sentence limit the eternal duration indicated by „into the ages of the ages?“ An examination of other occurrences of this idiom must determine the answer.<\/span><\/span><\/p>\n In Rev. 4:8 we see that the living creatures who proclaim, „Holy, holy, holy, is the Lord God, the Almighty,“ have „no rest day and night.“ What does this statement mean? It can mean only one thing–namely that the praise service continues without any interruption. These celestial beings will continue this praise of the Almighty forever without even any temporary cessation.<\/p>\n The same idiom is used in Rev. 7:15 to indicate the uninterrupted service which the Tribulation saints will render to God forever. Again the same expression occurs in describing the punishment of those who worship the beast (Rev. 14:11). For „they have no rest day and night.“ In the light of all these facts we must conclude that „day and night“ in Rev. 20:10 does not limit the duration of „the ages of the ages“ but simply connotes the unceasing character of the punishment of the wicked throughout all eternity.<\/p>\n <\/p>\n It is very difficult for us at the present stage of our existence to comprehend eternal life and bliss in fellowship with God forever and ever, and at the same time to understand the clear Scriptural teaching of everlasting punishment. The punishment meted out to anyone must be commensurate with the sin or the offense. In view of the fact, however, that every inducement is made to each individual soul to accept life eternal and fellowship with God throughout all eternity, enjoying the riches of His grace in an ever-expanding and developing life of joy and service, the rejection of such light and blessings demands punishment that is commensurate with the sin. From this point of view, therefore, we can see faintly the philosophical justification for the institution of eternal punishment. When, however, this life with all of its shadows shall have passed, we shall be able to see things from God’s standpoint and justify Him in all of His decisions which are holy, righteous and just.<\/span><\/span><\/p>\n Unfortunately the doctrine of eternal punishment–banishment from the presence of God and the glory of His might forever–is unacceptable to many in these days. The faithful minister of the Gospel will not, therefore, consider the question as to whether or not this tenet is popular, but will simply ask the question: Do the Scriptures teach everlasting punishment? And in his heart say to his Redeemer, „If so, I will proclaim the truth in love, and plead with men and women to flee to the Lord Jesus Christ from the wrath to come.“<\/p>\n Footnote:<\/p>\n * See A.S.V. footnote or D.L. Cooper translation when words differ from K.J.V. and A.S.V. text.<\/p>\n In the book of Immanuel (Isa. 7-12) we have some vivid pictures of Messiah’s birth, conquest, and reign. In 7:14 appears the forecast of the virgin birth of King Messiah. In ch. 9 the prophet looked forward to the time when God will have increased the joy and wealth of the nation. He explained how the Lord brings this about, for, he declared, the oppressor, has been slain and all the implements and weapons of war have been destroyed. The reason assigned for the destruction of all the weapons of war is:<\/p>\n For unto us a child has been born, unto us a son has been given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this (Isa. 9:6,7, author’s translation).<\/p>\n <\/p>\n The earthly reign of King Messiah, the Lord Jesus Christ, is shown in the eleventh chapter of Isaiah. The Messiah is presented in vs. 1 under the symbolism of a plant growing out of a stump of a tree which has been cut down. The following verse is the literal prediction that the sevenfold Spirit of God will rest upon Messiah. (This passage seems to be the foundation for the expression „the seven Spirits“ of God found in Rev. 1:4.) In these two verses therefore the birth and public ministry of our Lord are presented.<\/span><\/p>\n In the three following verses the scenes which will be enacted at the Second Coming of our Lord are described. Thus the entire Christian dispensation is passed over in silence between vss. 2, 3. That vss. 3-5 foretell the Second Coming is evident from the fact that in them Christ is represented as coming in judgment, executing vengeance upon all the wicked, and exercising the authority of Judge.<\/p>\n From the Gospel narrative we see that Christ refused to exercise His judgeship at the first coming. On one occasion a young man insisted that the Lord Jesus arbitrate concerning an inheritance, but immediately He declined to do so. His sole work when here upon earth over nineteen hundred years ago was that of a spiritual ministry.<\/p>\n In John 5:22 Jesus said that all judgment had been committed unto the Son by the Father. In John 12 we have a reference to a vision which Isaiah was privileged to see wherein the ancient prophet saw the Lord Jesus on His throne of glory–the apostle thus interpreted the passage in vs. 41. Having placed this vision of glory before the minds of His auditors, John states that Jesus declared He was not judging any man but that He had come to save all who believe.<\/p>\n Following this declaration, our Lord most clearly and emphatically stated that „the word that I spake, the same shall judge him in the last day“ (vs. 48). Going back to Christ’s statement in John 5:22 that He is to be the Judge, we must understand this declaration relative to the Word’s judging the unbeliever in the last day as an affirmation that Christ Himself will judge all unbelievers by the message which He gave. Since He will not perform the function of a judge until He returns and since when He does come back He will slay all of the wicked, we are driven to the inevitable conclusion that Isa. 11:3-5 is a clear prediction of the Lord’s return and of His dealing drastically with the wicked and judging the world in righteousness.<\/p>\n In view of the above facts, we see that in Isa. 11:1-5 the two descriptions of the first and second comings of Jesus blend just as pictures frequently do when thrown on the screen by a stereopticon (or when using a dissolve control). Verse 1 throws a picture of the first coming of Christ upon the prophetic screen. Rapidly fading, it blends with the dim outlines of one which presents the scenes of His Second Coming as seen in vss. 3-5. The prophets constantly blend their descriptions of the First and Second Comings of the Messiah, passing entirely over the present Christian dispensation.<\/p>\n In Isa. 11:6-9 we have a wonderful description of the lifting of the curse from the animal creation when „the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the falling together; and a little child shall lead them.“<\/p>\n This has been interpreted in two ways: 1) as a figurative expression, indicating the conversion of the wicked, evil men who become like little children after their regeneration; and 2) as a prediction of the lifting of the curse and the restoration of the animal kingdom to its primitive condition prior to the fall. Which of these versions is the correct one?<\/p>\n To determine this question we must remember the Golden Rule of Interpretation which says that we are to take every word at its primary, ordinary, usual, literal meaning unless there is positive evidence in the context indicating a figurative or symbolic meaning. Is there any warrant in this context to indicate that the Lord used this language figuratively? In vain will one seek for such proof. Therefore we are logically bound to accept this prediction at its face value and believe that God was speaking of the lifting of the curse when Jesus returns. This conclusion is confirmed by the fact that in the preceding verses the prophet was describing the Second Coming of our Lord and His slaying of all the wicked who will be upon the earth at that time.<\/p>\n Furthermore, this oracle carries the inference that those who are not wicked will be exempted from these fiery strokes of judgment. In this picture of the future destruction of all the wicked, there appears a forecast of the removal of enmity from the animal kingdom. Thus there is harmony and congruity in the picture presented by Isaiah. In view of these facts we can see that the prophet was not speaking of the conversion of men, but of the lifting of the literal curse from the animal kingdom at the Second Coming.<\/p>\n Other oracles by the prophets also confirm this passage. For instance, Hosea, in speaking of the time of Israel’s final restoration to fellowship with God, declared that „In that day will I make a covenant for them with the beasts of the field, and with the birds of the heavens, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the land, and will make them to lie down safely. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in justice, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know Jehovah“ (Hos. 2:18-20). Following this promise, the next paragraph speaks of the restoration of normal rain which will produce luxuriant crops.<\/p>\n Further confirmatory evidence of the lifting of the curse is seen in Paul’s wonderful description found in Rom. 8:18-25. In this passage the apostle spoke of the curse which fell upon the earth when Adam sinned; hence „the creation was subjected to vanity, not of its own will, but by reason of Him who subjected it in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God“ (vss. 20b, 21). When this passage is studied in its true context, one sees immediately that Paul was speaking of the actual, literal lifting of the curse from the earth and its restoration to pristine glory.<\/p>\n In Isa. 11:10 we have a little glimpse of the city of Jerusalem when our Lord will reign there in glory. For a fuller description of the Holy City as the capital of the restored creation, see Isa. 4:2-6.<\/p>\n No sooner will Christ take up His residence in Jerusalem than He will begin the final complete restoration of Israel, which is foretold in Isa. 11:11-16. A careful perusal of this passage shows that Isaiah, in obedience to „the Law of Recurrence,“ went back in his prediction prior to the coming of the Lord in glory and described Israel’s restoration from the four corners of the earth.<\/p>\n In this passage Isaiah spoke of a second regathering. This statement implies a first. To everyone familiar with the Old Testament, the first restoration of the nation occurred when Zerubbabel led certain of the captives from Babylon to Jerusalem. The second one is to be in the end time. We have already seen the beginning of this movement, which will culminate in the complete restoration of the nation of Israel to the land and to fellowship with God. Thus the prophet Isaiah gave a very clear picture of the Millennial reign of our Lord here upon earth, which will follow His return in glory.<\/p>\n <\/p>\n A careful perusal of the first twenty verses shows us that the prophet foresaw the time that is commonly designated as the day of Jehovah–the time of Jacob’s trouble or the Great Tribulation. According to vs. 21, immediately following this period of judgment the evil spirits (called „the host of the high ones on high“), together with the kings of the earth are to be punished by being incarcerated as prisoners „in the pit“ for many days (vs. 22). The length of their imprisonment is not designated. When they have been thus removed from activity upon the earth, the Lord Jehovah of hosts „will reign in Mount Zion, and in Jerusalem; and before His elders shall be glory“ (vs. 23).<\/span><\/p>\n From the statement that the Lord will reign in Mount Zion and in Jerusalem we are to understand that reference is being made to the city in Israel known by that name. Never are we warranted in concluding that the prophet was using this name in a figurative or a spiritual sense, unless the context in which it occurs so indicates. Therefore we are to conclude that the Lord said what He meant and meant what He said.<\/p>\n While the Almighty in the person of the Lord Jesus Christ, the Hebrew Messiah, is reigning in Zion these many days, the evil spirits and kings who have been shut up in the pit will remain there. Finally, when the period known as „many days“ has expired, these incarcerated, rebellious ones will be punished. This passage does not give us any further information in regard to the nature of the affliction.<\/p>\n <\/p>\n
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\nSome expositors have understood Peter’s language uttered on the day of Pentecost to be proof that Christ is sitting upon the throne of David at the present time. In Acts 2:22 Peter declared that God wrought wonderful signs through the Lord Jesus in order to attest His divine commission. According to vs. 23 Jesus was delivered into the hands of those who executed Him by the determinate counsel and foreknowledge of God. Peter charged his auditors with the crime of the death of the Lord Jesus. What they did, however, simply carried out God’s plan and purpose.<\/p>\n
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\nThen the King will say to those on his right hand, Come, you blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. –Matt. 25:34, D.L. Cooper’s translation.<\/span><\/p>\n
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\nIn the Olivet discourse, our Lord placed the Kingdom Age as following His return to earth. Confirmation of this position is found in many passages throughout the Scriptures, but in this connection I will be calling special attention to three forceful quotations.<\/span><\/p>\n
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