In Chapter 10 we saw man in his fallen, corrupt, unsaved state. In Chapter 11, we traced in a brief manner the promise of the world’s Redeemer. In Chapter 12 the subject of the atonement was the topic for consideration. There we saw how the holiness of God demanded atonement for sin and how His love provided it. We shall, in the present chapter, discuss the all-important theme of salvation which, as we shall learn, is offered to all men through Jesus Christ, the Messiah of Israel and the Saviour of the world.<\/p>\n
In order that we might have a comprehensive view of this most important subject, let me briefly call attention to man’s present condition and proceed from that point of view.<\/p>\n
As we saw in Chapter 9 in which we studied the subject \u201cSatan and the Kingdom of Darkness and Sin,\u201d man was in perfect fellowship and communion with his Maker until the day on which he disobeyed the Lord and partook of the forbidden fruit. On that day he died as God had warned him: \u201cThe day that thou eatest thereof dying thou shalt surely die\u201d (Genesis 2:17, literal translation). That threat involved physical, spiritual, and eventually eternal death, unless one accepts the means of salvation provided for man through the Lord Jesus Christ. The forces of physical death began to prey upon man’s body the day on which he disobeyed God. On that very day he was driven from the Almighty’s presence and died spiritually. Man has been alienated from the Almighty from that day until this. A vivid picture of the human heart is set forth in Psalm 14:2,3:<\/p>\n
Jehovah looked down from heaven upon the children of men,
\nTo see if there were any that did understand,
\nThat did seek after God.<\/p>\nThey are all gone aside; they are together become filthy;
\nThere is none that doeth good, no, not one.\u201d<\/p><\/blockquote>\nJeremiah took an X-ray of man’s heart, which is found in the following words: \u201cThe heart is deceitful above all things, and it is exceedingly corrupt: who can know it?\u201d (Jeremiah 17:9). In Romans 1:18 – 3:20, the Apostle Paul showed that all men \u2014 both Jews and Gentiles \u2014 are in a lost condition. They are without God and without hope in the world. The apostle summed up his argument in quotations from the Hebrew Scriptures (Romans 3:9-18):<\/p>\n
What then? are we better than they? No, in no wise; for we before laid to the charge both of Jews and Greeks, that they are all under sin; 10 as it is written, There is none righteous, no, not one; 11 There is none that understandeth, There is none that seeketh after God; 12 They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one; 13 Their throat is an open sepulcher; With their tongues they have used deceit: The poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their feet are swift to shed blood; 16 Destruction and misery are in their ways; 17 And the way of peace have they not known: 18 There is no fear of God before their eyes.\u201d<\/p><\/blockquote>\n
Can salvation be procured by observing the law which Moses delivered to Israel at Sinai? That question is answered in the next two verses:<\/p>\n
Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God: 20 because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.\u201d (Romans 3:19,20)<\/p><\/blockquote>\n
From these statements we see that no flesh can be justified before God by the works of the law. Of course if any man could keep the law perfectly, he could be justified by it; but on account of the weakness of the flesh no man can keep it. The Apostle James declared, \u201cFor whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all\u201d (James 2:10). There is not a man, woman, or child living today who can in honesty and sincerity of heart say that he has absolutely kept every commandment of the law. The most godly in Israel constantly confessed their wrongs and sins; but there are sins of which men are guilty and yet of which they are unaware. The Psalmist David therefore prayed, \u201cClear thou me from hidden faults\u201d<\/em> (Psalm 19:12).<\/p>\n
A view of the human heart is presented in Ephesians 4:17-19:<\/p>\n
This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, 18 being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart; 19 who being past feeling gave themselves up to lasciviousness, to work all uncleanness with greediness.\u201d<\/p><\/blockquote>\n
Figuratively speaking, this is a picture of the normal, unregenerated heart of the unbeliever. It is without distortion; it is a clear photograph of the natural heart. In Ephesians 2:1-3, however, Paul presents another picture of the heart \u2014 that of Jew as well as Gentile. A third clear photograph of the unregenerated heart is seen in the following verse: \u201cFor we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another\u201d (Titus 3:3). These passages could be multiplied indefinitely, but the ones quoted are sufficient to show that every one who has reached the age of accountability is in a lost, undone condition and needs salvation.<\/p>\n
II. God’s Desire to Save All Men<\/h3>\n
As evidence that God wishes the salvation of all men, I wish to call attention to I Timothy 2:3-7:<\/p>\n
This is good and acceptable in the sight of God our Saviour; 4 who would have all men to be saved, and come to the knowledge of the truth. 5 For there is one God, one mediator also between God and men, himself <\/em>man, Christ Jesus, 6 who gave himself a ransom for all; the testimony to be borne <\/em>in its own times; 7 whereunto I was appointed a preacher and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.\u201d<\/p><\/blockquote>\n
Note the statement: \u201cThis is good and acceptable in the sight of God our Saviour; who would have all men to be saved, and come to the knowledge of the truth.\u201d Let us lay aside our theological glasses and accept this utterance at its face value. This is the proper rendering of the original text. The Greek word in verse 4 rendered \u201cwould have\u201d is translated by the late Dr. A. T. Robertson in his Word Studies in the New Testament<\/em> as \u201cwilleth.\u201d On this word he makes the following comment: \u201cGod’s wish and will in so far as He can influence men.\u201d<\/p>\n
Since God wills that all men be saved and come to the knowledge of the truth, He has made ample provision for the salvation of everyone; for we are told, \u201cFor there is one God, one mediator also between God and men, himself man, Christ Jesus, who gave himself a ransom for all …\u201d We must accept this language at its face value.<\/p>\n
As further proof that God wills the salvation of everyone, I wish to call attention to II Peter 3:9: \u201cThe Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.\u201d On the Greek word rendered \u201cwishing\u201d in this passage, Dr. Robertson makes this comment: \u201cSome will perish (vs. 7), but that is not God’s desire.\u201d That God desires the salvation of everyone is quite evident from this passage.<\/p>\n
In keeping with this statement, is the well-known passage in Ezekiel 18:32: \u201cFor I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves, and live.\u201d Since this is the Lord Jehovah who is speaking, and since His words are to be taken at their face value, we must conclude that it is not the will of God that any should perish. He tells us in so many words that He does not have pleasure \u201cin the death of him that dieth.\u201d This statement being true, the Lord pleads with men to turn to Him and live. If they could not turn to Him and live, this language is a mockery. But we cannot believe that God would mock anyone. Since He states that He does not have any pleasure in the death of the one who dies, and since He pleads with men to turn and live, there is but one conclusion to which we can consistently come; namely, that it is God’s desire that all men be saved.<\/p>\n
This thought underlies the great passage in John, chapter 3:14-21, which I wish to quote:<\/p>\n
And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; 15 that whosoever believeth may in him have eternal life. 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. 17 For God sent not the Son into the world to judge the world; but that the world should be saved through him. 18 He that believeth on him is not judged; he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. 19 And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. 20 For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. 21 But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God.\u201d<\/p><\/blockquote>\n
The Apostle John draws a parallel between the case of the Israelites when they were being bitten by the serpents and that of the world, which is perishing. God graciously and lovingly provided a means for curing the bites of the serpents; namely, a brazen serpent which was put upon a pole, and to which those who believed, having been bitten, might look and live. In the same manner, He, through love, provided a remedy for sin \u2014 the sacrificial atoning blood of the Son of God, who, being lifted up in crucifixion and eventually to the right hand of the throne of God, is God’s antidote for the deadly virus of sin. According to verse 16, God loved the world to the extent that He gave His only Begotten Son in order that whosoever believes on Him might not perish but have everlasting life. In explanation the apostle tells us further (vs. 17) that God did not send the Son into the world to judge the world, but that it should be saved through Him. God was not under any obligation whatsoever to save man. He could have left him to his own fate and still have been perfectly justified in every particular. But He was not willing that man should perish; hence He sent His Son into the world, \u201cthat the world should be saved through him.\u201d This fact shows that God does not will the death of anyone, but that He truly desires the salvation of every soul. Everyone who believes the Scriptures to be the Word of God must accept this proposition.<\/p>\n
To summarize the situation, let me say that God has done everything in His power for man’s redemption. He has exhausted all means at His disposal, under the regime of a moral government, to save man from eternal ruin \u2014 even coming Himself in the person of Jesus of Nazareth, the Messiah, to die in man’s stead. There is nothing more that God can do except to force the will of man, who is a free moral agent. This thing God will never do. The Almighty therefore is not responsible for the condemnation of anyone. There is no alternative left to man but to accept God’s gracious provision for his salvation through the Lord Jesus Christ (Messiah), or be lost eternally.<\/p>\n
III. The Atonement \u2014 its Universality and its Limitations<\/h3>\n
In the preceding chapter we studied the subject of the atonement. In this examination we saw that God’s holiness demanded atonement, satisfaction, and that His love provided it. Thus the demands of His holiness have been met. He is now, through His messengers, His ambassadors, beseeching men to be reconciled to Himself. He is, according to II Corinthians, chapter 5, taking the initiative in inviting the world to be reconciled to Himself upon the basis of the complete satisfaction of the atonement that was made for all men by the Lord Jesus Christ in His sacrificial death, resurrection, ascension, and mediatorial work at the right hand of the Majesty on high. Since through the preaching of the gospel God is thus pleading with men to be reconciled to Himself, we wish to look at the matter of the atonement: first from the standpoint of its universality, and secondly from the view of its limitations.<\/p>\n
A. The Universality of the Atonement<\/h2>\n
That the atonement is universal is clear from a number of scriptures. For instance, in Hebrews 2:9 we read: \u201cBut we behold him who hath been made a little lower than the angels, even<\/em> Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man.\u201d<\/em> Here we are told that Christ tasted death for every man. Without question, when He died on the cross, He died in the place of every man. There is nothing in this statement that would indicate a meaning other than that of the plain literal sense. From this passage therefore we believe that the atonement was universal. In speaking to Timothy regarding the Lord Jesus, Paul said that \u201cwe have our hope set on the living God, who is the Saviour of all men, specially of them that believe\u201d (I Timothy 4:10). In one sense our God is the Saviour of all<\/em> men \u2014 without an exception; but in some special sense, He is the Saviour of those only who believe. This passage, however, will come up later for consideration. To Titus the same apostle declared that \u201cthe grace of God hath appeared, bringing salvation to all men\u201d (Titus 2:11). Since there is nothing in this statement that would indicate the relative use of this language, we must accept it at its face value and concede that the grace of God has brought salvation within the reach of all men. The Apostle John struck the same note in I John 2:2. Here in speaking of Christ, he declared that the saviour \u201cis the propitiation for our sins; and not for ours only, but also for the whole world.\u201d The note of universal application of the atonement is unquestionably sounded here. The same message is set forth in I John 4:14: \u201cAnd we have beheld and bear witness that the Father hath sent the Son to be<\/em> the Saviour of the world.\u201d Here again is a passage which speaks of the universality of the atonement of our Lord. There can be no question concerning Christ’s having tasted death for the elect who are mentioned constantly in the Epistles. He also died for the non-elect as we see in II Peter, chapter 2. In this chapter the apostle was speaking of false prophets and false teachers who will arise denying even the Master \u201cthat bought them, bringing upon themselves swift destruction.\u201d In some way our Lord, when He died, bought even these false teachers. There can be no doubt about this proposition. Passages could be multiplied that show the universality of the atonement but these will suffice.<\/p>\n
B. The Limitation of the Atonement<\/h2>\n
Every reasonable, intelligent person who believes the Bible will accept, upon the basis of the scriptures quoted in the preceding section, the position that the atonement was and is universal \u2014 that in some way Christ died for every man, that He brought salvation to all and made it possible that all might be saved. Along with this teaching are other statements in the scriptures which show that in another sense the atonement was limited<\/em>. For instance, in Matthew 20:26-28 we read:<\/p>\n
Not so shall it be among you:
\nbut whosoever would be first among you shall be your servant:
\neven as the Son of man came not to be ministered unto,
\nbut to minister, and to give his life a ransom for many.\u201d<\/p><\/blockquote>\nWe see here that Christ gave His life \u201ca ransom for many.\u201d That our Lord was speaking of the atonement is evident. No expositor questions this position. Here we see that the atonement is not universal but for \u201cthe many.\u201d The reason for such limitation, the passage does not tell us. Everyone who is willing to accept the Scriptures at their face value must believe that in some restricted way the atonement is not for all but for \u201cthe many.\u201d When our Lord instituted the supper, He spoke these words: \u201cAnd he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it; for this is my blood of the covenant, which is poured out for the many unto remission of sins.\u201d Here again we see that the atonement is for \u201cthe many.\u201d This passage also does not intimate why it is simply for \u201cthe many\u201d and not for all men. In Hebrews 9:27,28 we have this language: \u201cAnd inasmuch as it is appointed unto men once to die, and after this cometh<\/em> judgment; so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him unto salvation.\u201d Once again we see that the atonement was for \u201cmany.\u201d According to this passage Christ was offered once to bear the sins of many \u2014 not all. Nothing in the context throws any light upon the question relative to the limitation of the atonement.<\/p>\n
The New Testament teaching concerning the efficacy of the atonement and its being for the many, instead of being for all, should not be a surprise to those who are familiar with Isaiah, chapter 53. In verse 12 we have the following language: \u201cTherefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death, and was numbered with the transgressors: yet he bare the sin of many, and made intercession for the transgressors.\u201d In this great prophetic utterance Isaiah declared that the Messiah, when he would come, would bear: \u201cthe sin of many.\u201d<\/p>\n
Just as we believe and accept all statements that inform us concerning the universality of the atonement, in the same spirit of faith we must receive the proposition that Christ died \u2014 gave His life a ransom \u2014 for \u201cthe many,\u201d even though we may not be able to understand these seemingly contradictory lines of thought. May I hasten to say that there is actually no contradiction. The discrepancy is due to our lack of knowledge and not to any fault of the record. We may possibly receive more light upon this subject as we advance in our investigation.<\/p>\n
IV. The Gospel Call Given to All in Sincerity<\/h3>\n
After our Lord’s sacrificial, vicarious death, burial, and resurrection, he appeared to the disciples in Galilee and gave them the commission which is recorded in Matthew 28:19,20: \u201cGo ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you; and lo, I am with you always, even unto the end of the world.\u201d As we have learned from John 3:16, God loved the world to the extent that He sent His son into it to die in order that whosoever believes on Him might not perish but have everlasting life; for God did not send His son into the world to condemn it, but that it might be saved through Him. After our Lord had made the atonement, he commissioned His disciples to go and proclaim this glad announcement to the world<\/em>. They were to make no distinction as to race or color, but were to give all<\/em> a chance \u2014 to make disciples \u201cof all the nations.\u201d They were to baptize the believers into the name of the Holy trinity. At another of our Lord’s post-resurrection appearances to His disciples, He gave them the same world-wide commission as recorded by Luke:<\/p>\n
And he said unto them, these are my words which I spake unto you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me. Then opened he their mind, that they might understand the scriptures; and he said unto them, Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. Ye are witnesses of these things. And behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high.\u201d (Luke 24:44-49)<\/p><\/blockquote>\n
According to this passage repentance and remission of sins were to be preached in the name of the Lord Jesus unto \u201call the nations.\u201d This expression indicates that it was to be to all people of all nations. The apostles were to give all an opportunity to hear the message of redemption. About this position there can be no controversy.<\/p>\n
Our Lord declared, according to John 5:24, \u201cVerily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.\u201d According to this verse, one who hears the word of the Lord Jesus and believes Him who sent Him has everlasting life and shall not come into judgment. Everyone who believes Christ must acknowledge that He was sincere in making this statement. The invitation is to whosoever will. To the very group to whom Jesus spoke those words, He later declared, \u201cYe search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me; and ye will not come to me, that ye may have life\u201d (John 5:39,40). That it is God’s plan to save those who believe is set forth in I Corinthians 1:21: \u201cFor seeing that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the preaching to save them that believe.\u201d<\/p>\n
The great passage on reconciliation through the preaching of the gospel is given in II Corinthians 5:17-21:<\/p>\n
Wherefore if any man is in Christ, he is<\/em> a new creature: the old things are passed away; behold, they are become new. 18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; 19 to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation. 20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you<\/em> on behalf of Christ, be ye reconciled to God 21 Him who knew no sin he made to be<\/em> sin on our behalf; that we might become the righteousness of God in him.\u201d<\/p><\/blockquote>\n
The holiness of God has been satisfied by the atonement which Jesus Christ made in behalf of the world. On the basis of its having been made, God gave to the Apostles, declared Paul, the ministry of reconciliation. What is the import of this message? It is this \u201cThat God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.\u201d Armed with such authority, the Apostle Paul claimed that he and his colaborers were ambassadors in behalf of Christ, pleading with men and women to accept the reconciliation which God had provided for them through the death of Christ. Men must now accept the reconciliation. God has done all that He consistently can do. His holiness has been satisfied with the atonement which His love has provided. Paul therefore pleaded with men to accept this atonement.<\/p>\n
The Book of Revelation closes with an invitation to those who are thirsty to come and drink of the water of life: \u201cAnd the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely\u201d (Revelation 22:17). The Scriptures abound with passages which show that the gospel call to the entire world is a sincere one, and that it is the will of God that all should come to a knowledge of the truth and be saved.<\/p>\n
V. The Elect<\/h3>\n
The word elect<\/em> signifies the chosen ones. In the Old Testament, Israel was the elect nation. For instance, Moses said to her, \u201cFor thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a people for his own possession, above all peoples that are upon the face of the earth\u201d (Deuteronomy 7:6). In Deuteronomy 10:15 we read: \u201cOnly Jehovah had a delight in thy fathers to love, and he chose their seed after them, even you above all peoples, as at this day.\u201d Again, in I Chronicles, chapter 16, we have language like this:<\/p>\n
O ye seed of Israel his servant,
\nYe children of Jacob, his chosen ones.\u201d (vs. 13)<\/p><\/blockquote>\nIn speaking of the return of the Jews to Palestine, Isaiah said that God would provide rivers in the desert \u201cto give drink to my people, my chosen\u201d (Isaiah 43:20). Again, the same prophet spoke of God’s using Cyrus the Persian in causing them to return from the Babylonian captivity: \u201cFor Jacob my servant’s sake, and Israel my chosen, I have called thee by thy name: I have surnamed thee, though thou hast not known me\u201d (Isaiah 45:4). In the Olivet Discourse our Lord spoke of His shortening the days of the Tribulation for the elect’s sake. The chosen, in the Old Testament, refers to Israel. It is quite likely that the elect mentioned in the Olivet Discourse are the same chosen people. God selected Israel as a nation through which He would send forth His message to the world.<\/p>\n
When they, as a nation, rejected their Messiah nineteen hundred years ago, they took the siding, figuratively speaking, having left the main line of God’s plan and purpose. At the present time God is calling out from among both Jews and Gentiles those who will accept Him and who are brought together into the spiritual body that is known as the church of God. This group of people is, especially in the Epistles, called the elect. Peter spoke to Christians and called them \u201can elect race, a royal priesthood, a holy nation, a people for God’s<\/em> own possession\u201d (I Peter 2:9). It is in terms of Israel, who, prior to her rejection of the Messiah, was the people of God. When, however, Israel as a nation in the Tribulation turns to the Lord and accepts Him, she will come back on the main line of God’s plan and will again be the elect race through whom God will send forth His spiritual blessings to the entire world. That of course will be during the Tribulation Period and in the Millennial Age.<\/p>\n
Our Lord Jesus spoke of God’s elect in Luke 18:7: \u201cAnd shall not God avenge his elect, that cry to him day and night, and yet<\/em> he is longsuffering over them?\u201d The Apostle Paul spoke to the Thessalonians regarding their election: \u201c… our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in<\/em> much assurance; even as ye know what manner of men we showed ourselves toward you for your sake\u201d (I Thessalonians 1:5). It is clear from this passage that the preaching of the gospel in the power of the Holy Spirit was a potent factor in the election of the Thessalonian brethren. Since there is but one gospel, it is quite evident that it is used, or enters as a factor in the election of all people who are saved. The apostle struck this same note in his second letter to the Thessalonians; \u201cBut we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth: whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ\u201d (II Thessalonians 2:13,14). We see that God chose those brethren \u201cfrom the beginning unto salvation in sanctification of the Spirit and belief of the truth\u201d which was made possible through the preaching of the gospel. The import of this passage is in perfect alignment with that of the quotation from the first letter to this group to which we have just paid attention.<\/p>\n
But our election, which is through the preaching of the gospel, does not begin with its being preached to us. On the contrary, it goes back into the council chambers of God before creation as is quite evident from the following passage: \u201cAnd in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of<\/em> God. And we know that to them that love God all things work together for good, even<\/em> to them that are called according to his<\/em> purpose. For whom he foreknew, he also foreordained to be<\/em> conformed to the image of His Son, that he might be the first born among many brethren: and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.\u201d (Romans 8:26-30)<\/p><\/blockquote>\n
From this quotation we see that the three personalities of the Holy Trinity are deeply concerned in the elect and are doing everything for their advancement, both in time and through eternity. With this knowledge, we can see that all things work together for good for those who love God, even those who are called according to His purpose (vs. 28). These for whom everything is working for good, God foreknew. He foreordained that they should be conformed to the image of His Son in order that He, Christ, might have the pre-eminence. Those whom He has foreordained in this manner, He has also called; whom He has called, He has justified; and whom He has justified, them He has also glorified. From this position there can be no escape. These verses, figuratively speaking, give us the blueprint covering the life of the elect. This plan was worked out in the council chambers of the Almighty before the foundation of the world. God will work this plan out both in time and eternity for everyone whom He has foreknown. Not one of those whom He has foreknown will be lost. Everyone will enter into the glory. Those who are thus foreknown, called, justified and glorified can trust God for everything. He who \u201cspared not his own Son, but delivered him up for us all …\u201d shall, together with him, give us all things that are necessary to life and godliness. They being thus united to Christ, nothing can separate them from Christ and the love of God.<\/p>\n
In this connection it becomes necessary for me to emphasize the fact that the election which is mentioned in Romans, chapter 8, is that to the individual to eternal salvation and glory. On the other hand, the election that is mentioned in Romans 9:1-21 is the election of Israel to service. This latter election is spoken of throughout the Old Testament as Israel’s election and place in the plan of God during this life. To take any passage or verse in Romans 9:1-21 and to apply it to the individual’s election unto eternal life is to do violence to the Scriptures<\/em>. At the risk of being tedious I must repeat that the election set forth in Romans, chapter 8, is that of the individual to eternal salvation and glory, whereas that mentioned in Romans 9:1-21 is the election of Israel as a nation to service and a special place in the plan of God during this life<\/em>. A failure to recognize this fact has brought countless errors and untold confusion into the theological world.<\/p>\n
In John, chapter 1, we are told that Jesus came to His own but that they who were His own received Him not, \u201cBut as many as received him, to them gave he the right to become children of God, even to them that believe on his name; who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God\u201d (John 1:12,13). These people believed and received Christ and were thus born again. Their believing and receiving Him entered into their election. Without question, these must be considered as in the number of the elect.<\/p>\n
As we have just seen, believing and receiving Christ on the part of the individual enters into the election. This of course is from the human side. One view of the divine side of election is set forth in Hebrews 10:1-14. In the beginning of this chapter the apostle showed that animal sacrifices which were offered yearly could never take away sin. After God had schooled Israel sufficiently by the ceremonial services of the law of Moses, He made a further disclosure that those sacrifices were only of a temporary nature, typical in character. They foreshadowed the sacrifice of the Son of God who, back in the councils of eternity, declared that He would come and do God’s will perfectly. From this statement it appears that the animal sacrifices did not satisfy the holiness of God in respect to the sin question but that the offering up of the Son of God would meet every requirement of His majestic holiness. Concerning Christ’s laying down his life for men and thus doing in every particular the will of God, the apostle declared, \u201cBy which will we have been sanctified through the offering of the body of Jesus Christ once for all… For by one offering he hath perfected for ever them that are sanctified\u201d (Hebrews 10:10-14). From this passage we see that the sacrificial death of our Lord is the thing that satisfied the holiness and the will of God and made possible our being sanctified once and for all. The information concerning the divine side of the scheme of redemption as here set forth supplements that of the human acceptance of the same.<\/p>\n
Those who are thus elected are exhorted to:<\/p>\n
Put on therefore, as God’s elect, holy and beloved, a heart of compassion, kindness lowliness, meekness longsuffering; forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye: and above all these things put on<\/em> love, which is the bond of perfectness. And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful.\u201d (Colossians 3:12-15)<\/p><\/blockquote>\n
The walk of the elect should correspond to his profession. The Apostle Peter urged his brethren to supply in their faith the Christian graces and concluded his exhortation with these words: \u201cWherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ\u201d (II Peter 1:10,11).<\/p>\n
Many people have been greatly concerned to know definitely whether or not they are of the elect. For the benefit of those who are thus disturbed, let me say that the one who has believed and has received Jesus Christ, and into whose heart the Lord has come, need have no doubt whatever concerning his election. He has the proof of his election in his own soul. Satan will try to make a person doubt his salvation, but to such I would say, Withstand the devil \u201csteadfast in your faith,\u201d and he will flee from you (I Peter 5:8,9).<\/p>\n
VI. The Non-Elect<\/h3>\n
That there is another class called the non-elect is absolutely certain from many passages. For instance, in Matthew 7:13,14, we have the following statement from the Son of God:<\/p>\n
Enter ye in by the narrow gate: for wide is the gate,
\nand broad is the way, that leadeth to destruction,
\nand many are they that enter in thereby,<\/p>\nFor narrow is the gate, and straitened the way,
\nthat leadeth unto life; and few are they that find it.\u201d<\/p><\/blockquote>\nThe elect, as I have shown, are those who accept the invitation and into whose hearts the Lord comes. They will walk the narrow way and enter through the straight gate into the eternal city of God. On the other hand, the great masses of humanity never heed the call, go on in their stubbornness, and travel the broad way, entering in at the gate of destruction. This latter class without doubt constitutes the non-elect.<\/p>\n
At Antioch in Pisidia, the Apostle Paul with Barnabas preached the Word of God in the synagogue. They were asked to remain and give another message the following Sabbath, which thing they did. Satan stirred up opposition on the part of many of the Jews who, when they heard Paul give his second message, blasphemed, doing all that they could against the gospel and its messengers. The facts appear in the following quotation (Acts 13:46-49):<\/p>\n
And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. 47 For so hath the Lord commanded us, saying, I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the uttermost part of the earth. 48 And as the Gentiles heard this, they were glad, and glorified the word of God; and as many as were ordained to eternal life believed. 49 And the word of the Lord was spread abroad throughout all the region.\u201d<\/p><\/blockquote>\n
Here we see the two classes \u2014 the elect and the non-elect. Only the human side \u2014 either the believing and receiving the Lord, or the rejecting Him and His Word-appears in this passage; nevertheless, we see clearly the two groups.<\/p>\n
From many scriptures we see that the saved will be with God forever and ever, but the lost will be banished from the presence of His power and the glory of His might. The doom of the non-elect is set forth in Revelation 20:11-15. The eternal condition of the elect is likewise described in Revelation, chapters 21 and 22.<\/p>\n
VII. Why the Elect and the Non-Elect?<\/h3>\n
We have seen that all men are lost; that God wills the salvation of all; that from one standpoint the atonement was and is universal for all; that the gospel call is given to all in sincerity; that there is a group which we call the elect; and that there is another group which we call the non-elect. These are facts, set forth in the Scriptures, which no one can question who believes the Bible to be the very word of the living God. Can we harmonize these facts and work them out into a logical, plausible explanation? Many attempts have been made, but none are entirely satisfactory.<\/p>\n
We have already seen that the holiness of God demands satisfaction and that the love of God has provided the required atonement in the sacrifice of the Lord Jesus Christ. God is pleading with men through the preaching of the gospel to be reconciled to Himself, but all will not come to Him in order that they might have life. \u201cYe search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me …\u201d But, as I have already set forth, those who come trusting are received by Him and become the elect. There are other factors which enter into this question, which I shall not discuss, since it is not necessary for our purpose here. To do so would involve an unnecessary enlargement of this volume.<\/p>\n
The gospel has gone forth and God is now calling all to come to Him. The Lord Jesus, in tenderness and love, appeals to you, dear sinner friend, saying:<\/p>\n
Come unto me, all ye that labor and are heavy laden, and I will give you rest.
\nTake my yoke upon you, and learn of me; for I am meek and lowly in heart:
\nand ye shall find rest unto your souls.
\nFor my yoke is easy, and my burden is light.\u201d (Matthew 11:28-30)<\/p><\/blockquote>\nIf you will accept this invitation, He will in nowise cast you out. According to the gospel, it is \u201cWhosoever will may come.\u201d In the eternal world, figuratively speaking, we shall look back to the road over which we came and see that those who are included in the \u201cwhosoever will\u201d are the ones who have been elected from before the foundation of the world unto eternal salvation. Let us therefore not enter into any academic discussion of these profound theological questions. Let us rather, in true faith and trust, accept Jesus Christ as our Lord and Saviour and the Hebrew Messiah. Let us adorn the gospel of Christ by consecrated living, bearing the fruit of the Spirit and being blessed forever and ever.<\/p>\n
VIII. Victory in Christ<\/h3>\n
Satan would have us believe that Christians must live a defeated life by continuing in sin. He has deceived many people by causing them to place a false interpretation on Romans 7:7-24. This passage, as we have already seen, discusses the man who, during the Law Dispensation1<\/sup>, was living a defeated life; but since Christ has come and has opened up the new and living way, there is no necessity for one’s living as he formerly did \u2014 in sin and disobedience. Christ has won the victory for us and we can stand upon that fact and live for God. In proof of this position, read carefully the following statement concerning our position in Christ (Romans 7:25 – 8:17):<\/p>\n
I thank God through Jesus Christ our Lord. So then I myself with the mind, indeed, serve the law of God; but with the flesh the law of sin.<\/p>\n
8:1 There is therefore now no condemnation to them that are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 3 For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh: 4 that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For the mind of the flesh is death; but the mind of the Spirit is life and peace: 7 because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be: 8 and they that are in the flesh cannot please God. 9 But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ he is none of his. 10 And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you.<\/p>\n
12 So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. 14 For as many as are led by the spirit of God, these are sons of God. 15 For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit himself beareth witness with our spirit, that we are children of God: 17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him<\/em>.<\/p><\/blockquote>\n
Since Christ has come, He has provided us with all things that pertain to life and godliness. We are no longer under condemnation but have access to a throne of grace to which we may come in every time of need and obtain mercy for the past and grace for the present (cf. Hebrews 4:14-16).<\/p>\n
The law of Moses could not enable anyone to keep it. There was not sufficient power granted under the old dispensation to lift one to the high plane of absolutely holy living. It is entirely different now. The Spirit of life in Christ Jesus \u2014 the Holy Spirit has made us free from the law of sin and death \u2014 sin in the flesh. The victorious life has been made possible by our Lord’s coming in the likeness of sinful flesh and for sin, condemning sin in the flesh in order that the righteousness of the law, or rather the requirements of the law, might be fulfilled in us who walk not according to the flesh but according to the Spirit. To those who are in Christ the Spirit of God gives power which enables them to carry out both the letter and the spirit of the New Testament teaching \u2014 to meet the requirements exacted by the holiness of God.<\/p>\n
The Spirit dwells in the hearts of the believers and imparts life and strength to each one who trusts and yields his life to Him. In this connection, may I repeat an illustration which I have already used? There is in the physical world a power which we call gravitation and which pulls all objects toward the center of the earth. In the spiritual realm there is the power of sin and death in our mortal bodies \u2014 spiritual gravity \u2014 which pulls us downward toward a life of rebellion and sin against God. Those who are in Christ and are fully surrendered are given strength by the Spirit, which power counteracts the downward pull of this spiritual gravity, and which holds the trusting child of God upon the high and holy plane of consecrated living. Thus the Spirit of life in Christ Jesus counteracts the downward pull of the law of sin and death and enables the trusting one to fulfill all the requirements aimed at by the law.<\/p>\n
In agreement with this teaching is that set forth in Romans 12:1,2:<\/p>\n
I beseech you therefore, brethren, by the mercies of God to present your bodies a living sacrifice, holy, acceptable to God, which is<\/em> your spiritual service. 2 And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.\u201d<\/p><\/blockquote>\n
It is possible, therefore, for one to yield himself to God and to be strengthened by the Spirit in the inward man so that he can demonstrate \u201cwhat is the good and acceptable and perfect will of God.\u201d That such is possible is clearly stated by the Apostle Paul in Galatians 2:20: \u201cI have been crucified with Christ; and it is no longer I that live, but Christ liveth in me; and that life<\/em> which I now live in the flesh I live in faith, the faith<\/em> which is in the Son of God, who loved me, and gave himself up for me.\u201d The apostle affirmed that he was living a victorious life in Christ. He was not doing this by his own strength and power. The secret was Christ’s living His life in him.<\/p>\n
Paul urged the church at Philippi to live on this high and holy plane (Philippians 2:14-16):<\/p>\n
Do all things without murmurings and questionings: 15 that ye may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, 16 holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labor in vain.\u201d<\/p><\/blockquote>\n
\u201cGod’s commandings are God’s enablings.\u201d Since man in his own strength cannot live as directed here, but must depend upon God for supernatural aid, it is certain that the Lord does supply that which is necessary to enable him thus to live. His grace is sufficient to meet all our needs. \u201cAnd he hath said unto me, My grace is sufficient for thee: for my power is made perfect in weakness. Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me\u201d (II Corinthians 12:9).<\/p>\n
To Hebrew Christians Peter gave the practical side of the life of victory in Christ. Thus he urged the brethren to supply in their faith in the Lord Jesus the seven Christian graces and assured them that, if they, by God’s strength, would do this, they would never stumble.<\/p>\n
Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your<\/em> virtue knowledge; 6 and in your<\/em> knowledge self-control; and in your<\/em> self-control patience; and in your<\/em> patience godliness; 7 and in your<\/em> godliness brotherly kindness; and in your<\/em> brotherly kindness love. 8 For if these things are yours and abound they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ. 9 For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. 10 Wherefore, brethren, give the more diligence to make your calling and election sure; for if ye do these things, ye shall, never stumble: 11 for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.\u201d (II Peter 1:5-11)<\/p><\/blockquote>\n
God supplies the power and strength, which enable men to live this holy life. Man cooperates with God by trusting Him, by yielding his life to Him, and by stepping out upon the divine promises, giving diligence to supply these Christian graces in his life. By so doing, he can reach the point where he never stumbles.<\/p>\n
In my repeating what Peter said relative to living this perfect life, let me warn the reader against the thought that a person can reach a stage in his Christian experience when he cannot sin \u2014 when the old nature has been completely removed. This is not true. John warned against this error. \u201cIf we should say that we do not have sin, we are deceiving ourselves and the truth is not in us\u201d (literal rendering, I John 1:8). The Scriptures hold out no promise to anyone that he may have a holy and spiritual experience which will eradicate the old nature. On the contrary they teach that we may yield ourselves to God and that by the Spirit we can put to death the deeds of the body. \u201cSo then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live\u201d (Romans 8:12,13). In this way, and in this way alone, can the power of sin be broken in the life.<\/p>\n
Past victories are not sufficient for the present. One must continue the yielded life and must look to Jesus Christ the Lord for strength to meet every crisis. In this way only can one live on the high and holy plane to which his Lord invites him. In so doing, one can live in the closest and most intimate fellowship with his Maker. May the Lord enable us to trust Him to lift us up to that higher plane of godly living and service in His cause.<\/p>\n
The question which confronts you and me, my friend, is this: Have we been born again? Have we accepted Jesus Christ as \u201cthe Lamb of God, that taketh away the sin of the world\u201d? Have we allowed the Spirit of God to come into our hearts, regenerate us, and add us to His body?2<\/sup> If you, my friend, have never, in a personal way, accepted Jesus Christ as your Saviour, I plead with you to do it now. Believe in your heart that God has raised Him from the dead, and confess with your mouth that He is Lord.<\/p>\n
Because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: 10 for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.\u201d (Romans 10:9,10)<\/p><\/blockquote>\n
Having accepted Him, show your faith in Him by being obedient to Him in baptism as He instructed in His Great Commission:<\/p>\n
Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the son and of the Holy Spirit: 20 teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the World.\u201d (Matthew 28:19,20)<\/p><\/blockquote>\n
Having done this, take your stand for Jesus Christ, live for Him, work for Him, trust in Him, regardless of what comes or goes, and He will see you through.<\/p>\n
\nFootnotes:<\/h4>\n
1. Recognizing that the correct grammatical interpretation of this passage demands our applying it to those under the law during the Mosaic dispensation, we can still apply the principle involved to those under similar circumstances. One who has never enjoyed the liberating power of Jesus Christ \u2014 whether he is the heathen, the Jew still under the law, or the nominal follower of Christ \u2014 is living in defeat as described in this passage. Victory is to be had only in Christ.<\/p>\n
2. The body of Christ is in the New Testament also known as the church. It is called by other names. It came into existence on the first Pentecost after the resurrection of Christ (see Acts, chapter 2). Those constituting the church at first were Jews. The Spirit of God came upon them and formed these individuals into a living spiritual organism. All the saved are added to this spiritual communion. For more details regarding it read the Epistle to the Ephesians.<\/p>\n
\n<\/p>\n
<\/p>\n
Chapter 14: The Reign of King Messiah (Earth’s Golden Age)<\/h1>\n
The sceptre shall not depart from Judah,
\nNor the ruler’s staff from between his feet, Until Shiloh come;
\nAnd unto him shall the obedience of the peoples be\u201d (Genesis 49:10)<\/p><\/blockquote>\nWhen man was banished from the Garden of Eden, the Lord gave promise of Messiah’s advent and conquest. This promise is seen in the announcement made by the Lord to Satan regarding the seed of the woman, which passage we have already had occasion to investigate. When Jacob was on his deathbed, he was granted a vision of the future and the part which each of his sons would play in the great drama of life. In the oracle spoken to Judah appears the quotation given at the beginning of this chapter. According to this promise the ruling authority would remain in the tribe of Judah until Messiah made His personal appearance. That this passage refers to King Messiah is acknowledged by many Jewish commentators and by most Christian interpreters. In his vision of the future Jacob saw the time when all the nations will render filial obedience to this great descendant of his, who comes through the royal tribe of Judah. In the early portions of the Oracles of God there are a number of references to Him, but we shall in this short survey pass by all of these and begin by examining one of the fundamental passages dealing with the subject.<\/p>\n
I. The Davidic Covenant<\/h3>\n
When David had become established in his kingdom and was housed in his royal palace while the Ark of God was resting in a tent, he saw the incongruousness of the situation; hence he planned to build a temple to his God and divulged his ideas to the Prophet Nathan. This man of God instantly approved his master’s plan without first consulting the Lord regarding it. The following night, however, the Lord appeared to Nathan, showing him the mistake which he had made and giving him a message for the king.<\/p>\n
God appreciated David’s purposing to honor Him with a permanent structure as the national shrine. Since, however, he had been a man of war and of blood, the Lord would not permit him to build the house. Nevertheless, He said that He would build a house for David. The house which the king desired to build was to be a literal, material structure; but the house which the Lord promised to build for him was to be a dynasty or a line of kings, descending from him. In addition to this promise He assured David that He would appoint a place for His people Israel from which they would nevermore be removed. When they would thus be established in their own home, the children of wickedness would afflict them no more. At that future time they would have judges as at the first. Moreover, the Lord promised that David’s son, who would proceed out of his own bowels, would build a house for Him and that He would establish his kingdom forever. Solomon, as the record shows, was the one concerning whom this last statement was spoken. The Lord promised to be a father to Solomon and asserted that the same would be His son. But He warned that, if Solomon or anyone of his descendants should commit iniquity, he himself would punish him. He would not, however, take His loving-kindness from the Davidic house as He had taken it from Saul. Moreover, He assured him that his house and kingdom should remain before him and that his throne should be established forever.1<\/sup><\/p>\n
According to our passage the Lord promised David that there would descend from him a dynasty, that his immediate son would build the Temple which he himself had desired to construct, that He would punish any delinquencies or sins in any of his descendants, that He would not withdraw His favor from his posterity as He had taken it form Saul, and that his throne and kingdom would continue, as we see in the footnote, until the sun, moon, and stars would be no more.<\/p>\n
A second version of the Davidic Covenant appears in I Chronicles, chapter 17. An element is added here which throws great light upon the original promise. This information comes in the form of verse 11 of this chapter. \u201cAnd it shall come to pass when thy days are fulfilled that thou must go to be with thy fathers, that I will set up thy seed after thee, who shall be of thy sons; and I will establish his kingdom.\u201d According to this promise, God would \u201cset up thy [David’s] seed after thee, who shall be of thy sons …\u201d This one concerning whom the Lord was speaking was to descend from David’s sons. Since only one person can be the actual father of a child, and since, according to Hebrew usage, a man’s descendants are called his sons, it becomes quite obvious that the Lord was speaking of one definite person who descends from David through the royal line. This one, according to promise, would build the house of the Lord, and God would establish his throne forever. Nothing is said here by way of a threat concerning any sin or transgression of which he might be guilty. The absence of such a warning is indeed suggestive that there was no likelihood or possibility of his committing sin. This inference is confirmed by other predictions which speak of the sinless character of King Messiah. From these facts we can draw but one conclusion: Messiah is the one who is in plain view in the Chronicles version of the Davidic Covenant.<\/p>\n
In one of his last utterances David described his \u201cGreater Son\u201d in all His majesty, glory, and power. Being enwrapt by the glories of the vision, the king did not speak in well rounded sentences as he ordinarily did. On the contrary, he spoke with strong feelings and emotion in ejaculatory speech (II Samuel 23:3-5):<\/p>\n
One that ruleth over men righteously,
\nThat ruleth in the fear of God,<\/p>\nHe shall<\/em> be as the light of the morning, when the sun riseth,
\nA morning without clouds,
\nWhen <\/em>the tender grass springeth<\/em> out of the earth,
\nThrough clear shining after rain.<\/p>\nVerily my house is not so with God;
\nYet he hath made with me an everlasting covenant,
\nOrdered in all things, and sure:
\nFor it is all my salvation, and all my <\/em>desire,
\nAlthough he maketh it not to grow.\u201d<\/p><\/blockquote>\nIn vision David saw this one who rules over men \u2014 the entire human family \u2014 righteously. He is one who reigns in the fear of God. Everything connected with His kingdom is performed in the full consciousness of His Deity and of His right to be worshipped. This day of His glorious reign is compared to a mourning without clouds after the atmosphere has been washed by gentle rains, and the grass and vegetation are springing up everywhere. David saw himself in the pure, white light of Messiah’s immaculate sinlessness and righteous rule and exclaimed; \u201cVerily my house is not so with God.\u201d His conscience smote him for his sins and wickedness; nevertheless, he believed the promises of God and rested upon the assurances concerning the everlasting covenant which the Lord had made with him, and which he considered was ordered in all things and absolutely certain. Being carried away with the vision of the future glorious reign of Messiah, the king asserted that his salvation and his desire were all centered in Him. At the same time he, according to the last statement of verse 5, said that the promise was not at that time being fulfilled; but concerning its ultimate fulfillment he had no doubt.<\/p>\n
From this passage we see some of the glorious splendor of Messiah’s righteous reign upon the earth which will, when it is once established, endure as long as the sun and moon remain (Psalm 89:34-37).<\/p>\n
II. The Messages of the Psalmists<\/h3>\n
Israel’s poets sang of Messiah and of His glorious reign upon the earth. On account of the limited space I can only call attention to a few of these magnificent hymns, the first of which is Psalm 2.<\/p>\n
The psalmist was projected by the Spirit of God into the future and saw a time when there would be held and international, atheistic, anti-Semitic, anti-Christian, politico- religious convention. This is seen in the first three verses. This definite prediction had a partial fulfillment in the action which was taken by King Herod, Pontius Pilate, and the rulers of the Jews against Jesus of Nazareth (Acts 4:23-28). An examination of the facts regarding those participating in the rejection of Jesus by the Jews and His execution by the Roman officials shows that that tragedy was only a partial incomplete, imperfect fulfillment of the original prediction. This statement being true, we may expect the complete fulfillment in the future. When this passage is viewed in the light of related predictions, it will be seen that our psalmist saw the action of an international assembly consisting of the kings and rulers of the earth who vote to put a ban on the Jewish religion and on Christianity. This will probably be held in the middle of the Tribulation.<\/p>\n
In verses 4-6 of this psalm appears the Almighty’s reaction to such blasphemous conduct and attitude. Notwithstanding this official action on the part of the world rulers, God’s eternal decree relative to Messiah’s reign on Mount Zion will come to pass.<\/p>\n
In verses 7-9 the psalmist, quoting Messiah, gives the decree spoken by the Almighty to Him in the secret councils of eternity, which speaks about the establishment of Messiah’s reign upon the earth. According to this plan all that Messiah has to do is to ask for His inheritance, which will consist of the nations of earth. When He makes this request, the Father will turn over everything to Him. Then He, the Messiah, will destroy all governments upon the earth; and, in the place of the wrecked godless world empire, which will be in existence in the end-time, He will erect a kingdom of righteousness and peace.<\/p>\n
In view of the seriousness of the situation into which the nations will plunge themselves, God warns the future rulers not to be rash but rather to make their peace with His Son, King Messiah, before it is too late. Thus ends this marvelous prediction regarding Messiah’s reign upon the earth as found in Psalm 2.<\/p>\n
Another picture of His righteous rule upon the earth is found in Psalm 72, which was written by Solomon. This ode should be studied in the light of Solomon’s prayer recorded in I Kings 3:4-9 and II Chronicles 1:7-13. The spirit of this petition is the same as that which animates Psalm 72. When he mounted the throne, Solomon realized the responsibility resting upon his shoulders. At the same time he was thoroughly aware of his limitations. He therefore with a childlike faith called upon God to supply that which was lacking in order that he might administer the type of rule with which God would be well pleased. Thus he said in the sincerity of his heart to the Lord that, if the Almighty would give him wisdom and understanding, he would administer a righteous, just government in the interests of the people. He was hoping that such a reign of righteousness as he contemplated would continue through the centuries \u2014 as long as the sun and moon should endure. The sentiments of the first five verses of Psalm 72 are most commendable. These lines indicate the spiritual outlook of a man whose heart is influenced by the Spirit of God and through whose soul God speaks.<\/p>\n
Beginning with verse 6 the picture which is presented in the first five verses has disappeared, figuratively speaking, from the screen; and another, other than Solomon, appears in plain view. It is He whose coming down to earth is like that of the showers upon the mown grass. When He appears, the righteous shall flourish, and there shall be an abundance of peace as long as the sun, moon, and stars endure. Who is this one? King Messiah. The world-wide extent of His reign is set forth in verses 8-11. All kings, rulers, and governors at that time will come and worship Him, acknowledging their utter dependence upon Him.<\/p>\n
In verses 12-14 the writer shows how this reign of righteousness will be ushered in. According to verse 12 He will come and deliver needy Israel (and all humanity living at that time) \u201cwhen he [the needy in Israel] crieth, And the poor, that hath no helper.\u201d The establishment of this reign of righteousness then is conditioned upon Israel’s realizing her helpless situation and calling upon God for the needed deliverance. When she does this, Messiah will come. A prediction similar to this one is found in Isaiah 30:18: \u201cAnd therefore will Jehovah wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: For Jehovah is a God of justice; blessed are all they that wait for him.\u201d The reader should note that Jehovah must wait in order that He might be gracious to Israel and that He must be exalted by her before He can have mercy upon her. He would now like to have mercy upon the Jews and deliver them from all their troubles but cannot do so consistently and righteously \u2014 in accordance with the laws of His moral government and the principles obtaining in the spiritual realm \u2014 until the Hebrew people themselves see their sin and condition and call upon Him for deliverance.<\/p>\n
Returning to the psalm under consideration, we see a marvelous prediction in verses 15-17. We are told that \u201cThey shall live.\u201d The marginal reading is \u201che shall live.\u201d If the latter rendering is correct, this pronoun refers to Messiah. He is the God-man who entered the world by miraculous conception and virgin birth, who laid down his life again, arising from the dead. Death can never touch Him. He will therefore live forevermore. People upon the earth will come and pray for Him or unto Him. The word rendered \u201cpray\u201d here in the original does not necessarily mean imploring in behalf of Him. This is rather a broad term and includes praise and worship. At times it also refers to making predictions as in Habakkuk, chapter 3. In this last passage the noun form appears, whereas in our prediction the verbal form occurs, but the same fundamental idea is inherent, in both the root and the noun forms.<\/p>\n
The curse being lifted from the earth, there shall be an abundance of good things for man and beast (vss. 16, 17). All food will have the necessary elements and vitamins to sustain life and give the body a balanced ration to keep it in health.<\/p>\n
The psalm ends with a benediction and praise to God who alone will perform such wonderful work and whose glory will yet fill the earth.<\/p>\n
In this brief survey I have space to notice one more psalm \u2014 Psalm 110. In this hymn the writer recounts the language spoken by Jehovah to Messiah: \u201cSit thou at my right hand, Until I make thine enemies thy footstool.\u201d The psalmist looked to the time when Jehovah will invite Messiah to sit at His right hand. Where will he be when this passage is fulfilled? When does it come to pass? It is quite evident that Messiah is not at the right hand of God when Jehovah speaks thus to Him. From verse 2 which reads, \u201cJehovah will send forth the rod of thy strength out of Zion: Rule thou in the midst of thine enemies,\u201d we learn that He will be in Zion \u2014 in the midst of His enemies. This prediction therefore presupposes that He comes to Zion; that He is rejected by the leaders of the people; and that, after He is thus treated, God invites Him to leave the earth and to sit at His right hand for a definite period of time \u2014 until Jehovah makes Messiah’s enemies His footstool.<\/p>\n
We must remember that this language was spoken by David approximately one thousand years before the time of Jesus of Nazareth. When one studies this prediction in the light of the special events connected with the close of His earthly life and His subsequent resurrection and ascension to the right hand of the throne of God, one sees that this prediction was literally and completely fulfilled in His tragic death, burial, resurrection, and ascension. He is at the present time, and has been ever since His ascension, seated at the right hand of the throne of God in heaven. He will remain there until the time comes for God to put His enemies under his feet.<\/p>\n
Jesus saith unto him, Thou hast said:
\nnevertheless I say unto you Henceforth ye shall see the Son of man sitting at the right hand of Power,
\nand coming on the clouds of heaven. (Matthew 26:64)<\/p><\/blockquote>\nWho are these enemies? According to verse 2 they are the people of Zion who are living when He makes His first appearance upon earth \u2014 at His first coming. The great masses of Israel of the first century welcomed him and His teaching. The leaders of the nation rejected Him and His claims and influenced the unstable masses to accept their position and likewise to reject Him. They then turned Him over to the Roman authorities who accomplished the actual execution. Unfortunately, Israel as a nation from then to the present time has accepted without question the decision that was rendered against Him by the leaders of His day and time. By taking this adverse attitude toward Him, they have identified themselves with those who actually did reject Him and the light which he brought to them. Thus they are logically placed in the group designated in this psalm as Messiah’s enemies.<\/p>\n
The time will come, however, according to verse 3, when Israel at a certain definite time in the future will see the mistake that the fathers made, will repudiate that national sin, and will accept Him as her long-awaited Messiah. When she does this wholeheartedly, he will come to her assistance. But this is exactly what the prophets said would come to pass. For instance, Hosea (5:15) speaking for the Messiah, declared, \u201cI will go and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me earnestly.\u201d An examination of the preceding verses shows that the prophet was speaking of the evils of his own time and those in the days immediately ahead of him. Moreover, he spoke of the punishment that would come to the people because of their sins. He then blended those events, that are now long past, with the rejection of Messiah, which occurred nineteen hundred years ago. Ephraim and Judah \u2014 the northern and the southern kingdoms \u2014 committed the offense against Messiah when he made His first appearance. He then became as a lion and as a young lion to the nation, tearing and going away. As He left, He declared that He would never return until His people acknowledge their sin against Him \u2014 rejecting Him \u2014 and seek Him earnestly. Following this prediction is one that foretells the time when Israel as a nation will seek Him \u2014 in her affliction, the time of Jacob’s trouble.<\/p>\n
Returning to Psalm 110, we see the entire nation enthusiastically offering themselves to Him as free willingnesses in the day of His power. Thus, according to this prediction, the nation as a people will accept Him and will do it enthusiastically. At that time they will become like the dew of the morning; they will be restored to their youthful vigor, strength, and power.<\/p>\n
Then King Messiah will mount His throne \u2014 the throne of David \u2014 and reign in the literal city of Jerusalem. This future kingdom was typified by that over which Melchizedek, King of Salem and priest of God Most High, ruled.<\/p>\n
When the Messiah returns, He will strike through the kings in the day of His wrath and will judge the nations, destroying all the wicked. He will march triumphantly to victory. Such is the marvelous picture of Messiah, his triumph, and His reign at the time of His return to earth.<\/p>\n
III. The Oracles of the Prophets<\/h3>\n
The prophets, like the psalmists, constantly called the people’s attention to Messiah’s glorious reign. For instance, one of those majestic predictions is found in Isaiah 2:1-4 and in a parallel passage, Micah 4:1-8.<\/p>\n
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2 And it shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3 And many peoples shall go and say, come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways and we will walk in his paths; for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. 4 And he will judge between the nations, and will decide concerning many peoples; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.\u201d (Isaiah 2:1-4)<\/p><\/blockquote>\n
This passage describes a vision which was granted to Isaiah by the Lord. It pertained to Judah and Jerusalem. Judah was the name of the territory in the southern part of Palestine and Jerusalem was the name of the city of David. These words are to be taken at their face value since there is nothing in the context that indicates a contrary meaning and since such a literal interpretation accords with all the teachings of both Testaments.<\/p>\n
The time when this prediction is to be fulfilled is designated \u201cthe latter days.\u201d This expression occurs about fourteen times in the Old Testament, the first mention of which is in Genesis 49:1. An examination of this passage shows that the latter days began with the first appearance of King Messiah (Genesis 49:10) and will continue as long as the sun and moon remain in the heavens. From all the facts we are warranted in concluding that the latter days, as used by the prophets, began at the first coming of Messiah and will continue until the present heavens and earth pass away. The vision here referred to is, according to the prediction, to come to pass within this period of time designated as \u201cthe latter days.\u201d The prophet did not say that the vision would materialize at the beginning of this period, but simply stated that it would come to pass within this period.<\/p>\n
The first item of the prophecy is \u201cthat the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.\u201d What is meant by \u201cJehovah’s house\u201d? If one will look at the historical portion of the Old Testament, one will see that this expression on the lips of the Hebrews was the regular term for the temple, built by Solomon, destroyed by Nebuchadnezzar, and rebuilt by Zerubbabel. When Isaiah used this expression, his auditors understood that he was speaking of the Temple. Confirmation of this interpretation is seen by an examination of the parallel passage in Micah. In 3:9-12 of this prophet’s message, he addressed the leaders of the nation as those who abhorred justice and perverted all equity. Moreover he charged them with building the royal city with unjust gains. Because of this fact he uttered the following prediction: \u201cTherefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.\u201d Zion was the name of the hill in the southwestern portion of the city. It is often, in the poetical books, the name for Jerusalem itself. Jerusalem here undoubtedly refers to the whole city, but the last term, the mountain of the house, can indicate nothing but the temple area of Mount Moriah. According to his words it would become as the high places of the forest, would cease to be the sanctuary of the Lord, and would lie in ruins with shrubbery and trees growing upon it. Such was the prediction of disaster which we know was fulfilled in the depredations committed by Nebuchadnezzar at the time he overthrew the nation and carried the exiles to Babylon.<\/p>\n
In the following sentence, however, Micah gave a different picture of this mountain of the house, the temple area. Here he says: \u201cBut in the latter days it shall come to pass, that the mountain of Jehovah’s house shall be established on the top of the mountains …“ (Micah 4:1). From the sequence of ideas we see that the mountain of Jehovah’s house is none other than the temple area.<\/p>\n
Returning now to Isaiah’s prophecy, we see that he too foretold the establishing of the mountain of Jehovah’s house upon the top of the mountains in the latter days. At that time it will be exalted above all the hills and will be the center of attraction for the entire earth, for \u201call nations shall flow unto it.\u201d Here is a definite prediction that this hill, the lowest of the four upon which Jerusalem is built, shall be lifted up, become the highest and also be the center of world attraction. This forecast simply tells us that there will be certain topographical changes at Jerusalem in the latter days \u2014 at the time of which he was here speaking.<\/p>\n
At that time many nations will make pilgrimages to Jerusalem. They will be so very great in number that they are compared to flowing streams. Thus there will be groups of people from all parts of the globe continually going on religious pilgrimages to Jerusalem. They will return to their homes enthusiastic over what they have seen and heard.<\/p>\n
Then they will say to their neighbors:<\/p>\n
Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of His ways, and we will walk in His paths; for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem.\u201d (Isaiah 2:3)<\/p><\/blockquote>\n
These enthusiastic pilgrims will insist that their neighbors go with them on a second visit to Jerusalem in order that they might be taught of Jehovah, the God of Jacob. Of course where they live, they can read the Holy Scriptures. But they will want to see Jehovah with their own eyes and hear with their own ears His teaching the Word of God. This prediction shows beyond the shade of a doubt that Jehovah will be present in Zion and will proclaim the Word of God to those who visit His capital.<\/p>\n
At that time Jerusalem will be the center of all religious activity, for the Word of God will go forth from that place, and the law from Jerusalem. The Word here refers to the full revelation of the Lord, and the law is a definite reference to civil regulations that will govern the peoples of earth. Here is a prediction that at some time in the future \u2014 in the latter days \u2014 God’s Word will go forth from Jerusalem, and the law will likewise be enacted in Jerusalem and enforced among all peoples.<\/p>\n
From that time onward there will be no more war! The reason is that, when Messiah returns, he will destroy all weapons of war (Psalm 46:9; Isaiah 9:5); There will be no more gallant ships, warships (Isaiah 33:21); no more training camps; no more armies; no more air force (Isaiah 2:4) \u201cFor Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king; He will save us\u201d (Isaiah 33:22). When Messiah is received by Israel and is implored to return, He will do so and will cause wars to cease, will mount the throne of David, and will reign over a peaceful earth where every man will dwell under his own vine and fig tree, and no one shall make him afraid.<\/p>\n
Another graphic picture of the reign of King Messiah is found in Isaiah, chapter 11. In verse 1 the prophet speaks of His first coming under the symbolism of a shoot that comes out of the stump of the tree of David. In the next he tells of the Spirit of Jehovah which rests upon Him, thinking of the Spirit in terms of that which He does through Messiah: \u201cAnd the Spirit of Jehovah shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah\u201d (Isaiah 11:2). From speaking of events connected with His first coming, in these verses, the prophet (vss. 3-5) foretells His acting as judge of the earth and destroying all the wicked, while at the same time He allows the meek of the earth to remain and to enter His glorious kingdom. The picture which is presented in these verses is that which is found in Matthew 25:31-46.<\/p>\n
On the sixth day of Jehovah’s activity recorded in Genesis, chapter 1, God created the land animals. When man disobeyed the Lord, the curse fell, not only upon the ground, but also upon the animals. From that time onward they became vicious and bloodthirsty and remain in this condition to the present day. When Messiah returns in glory to establish His reign, He will lift the curse from the earth. The wolf and the lamb, together with the leopard, shall lie down in peace. The lion shall eat straw like the ox. Venomous serpents will no longer bite or injure anyone. See Isaiah 11:6-9 and Hosea 2:18.<\/p>\n
These predictions are to be taken literally unless the facts of the context clearly indicate otherwise. When we realize that in the verses immediately preceding this prediction, the prophet was speaking of Christ’s second coming and His judging the world, we know that Isaiah 11:6-9 refers to the millennial reign of our Lord and the lifting of the curse from the animal creation.<\/p>\n
Reference to the same thing is found in such passages as Ezekiel 34:28 and Hosea 2:18. Paul likewise in Romans 8:18-24 foretold the lifting of the curse from the entire creation. According to Isaiah 11:10 Jerusalem will be a most glorious place and will be the city of the great King. At that time the outcasts of Israel will be gathered together and will be restored to their own land. She will then become the head of the nations. According to Isaiah 11:11-14 this restoration will be from the four corners of the earth. When this prophecy is fulfilled, the rivalry that once existed between the northern and southern kingdoms will have vanished, and all Israel will dwell together in her own land.<\/p>\n
According to verses 15 and 16, God will perform miracles in preparing a way for His chosen people to return to the land of their fathers. These demonstrations on the part of the Almighty will far exceed that which was performed in their behalf when they came out of Egypt so that the people from that day onward will no longer speak of God who brought Israel out of Egypt, but of Jehovah who \u201cbrought up and who led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them\u201d (Jeremiah 23:7,8).<\/p>\n
We see a wonderful prediction of Israel’s regathering and her being established in her own land in Jeremiah, chapters 30-33. It is in this marvelous prediction that we read of the new covenant which God will make with the house of Israel in those days. At that time He will give this people a new heart, a new spirit, and they will serve Him, not in the oldness of the letter, but in the newness of the spirit. The Prophet Zephaniah spoke of the restoration of Israel to her own land and the marvelous changes that will take place at that time. For instance, in 3:1-7 he gave a wonderful prediction concerning Jerusalem, the rebellious city. In the first four verses, however, he upbraided the various classes who were guilty of almost every type of sin. Then he looked beyond that time to a period when Jehovah himself will be in the midst of her as the righteous one who does no iniquity, but who every morning brings justice to light. The reason for His being there is that He will (prior to His appearance ) carry out His plan of ridding the world of all unrighteousness and of suppressing rebellious nations. This latter thought is found in verses 6 and 7. Having thus presented a vision of the future, when Jerusalem will be the joy and praise of the entire earth, the prophet in verse 8 urged the Jewish people to wait for the time when Jehovah will arise as a beast of prey to the situation and deal with all nations which He will bring against Jerusalem to battle. When He will have won the victory, he will return a pure language to all peoples (as before the destruction of Babel), and all nations and tribes shall serve Jehovah.<\/p>\n
In view of the future that lies before Jerusalem and the Hebrew people, the prophet (Zephaniah) made a wonderful prediction in verses 14 to 20 concerning the marvels of that day:<\/p>\n
Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. 15 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. 16 In that day it shall be said to Jerusalem, Fear thou not; O Zion, let not thy hands be slack. 17 Jehovah thy God is in the midst of thee, a mighty one who will joy over thee with singing. 18 I will gather them that sorrow for solemn assembly, who were of thee; to whom<\/em> the burden upon her was a reproach. 19 Behold, at that time I will deal with all them that afflict thee; and I will save that which is lame, and gather that which was driven away; and I will make them a praise and a name, whose shame hath been in all the earth. 20 At that time I will bring you in, and at that time will I gather you; for I will make you a name and a praise among all the peoples of the earth, when I bring back your captivity before your eyes, saith Jehovah.\u201d<\/p><\/blockquote>\n
In Zechariah, chapter 14, we have a marvelous prediction concerning the closing events of this age and the introduction of the great Kingdom Era. This prophet was carried forward in the visions of God to the day of Jehovah when all nations will be gathered together against Jerusalem. Throughout the preceding chapters I have referred to the Tribulation Period but have not discussed it adequately. Let me say that it is to be a period of seven years which is known as the seventieth week of Daniel, chapter 9. During this time God will pour out His wrath upon the world in order to purge it of all wicked sinners. A full description of this time of judgment is found in Isaiah 24:1-20 and in Revelation, chapters 6 to 16. (I have discussed the Tribulation fully in my book entitled The 70 Weeks of Daniel.<\/em>) When the city is in most imminent danger, Jehovah himself will appear upon the scene and will bring deliverance to His beloved people. Then He will lift the curse and establish His reign of righteousness upon the earth. At that time everything will be holiness unto the Lord.<\/p>\n
IV. The Vision of the Apostle John<\/h3>\n
And I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, 3 and cast him into the abyss, and shut it,<\/em> and sealed it<\/em> over him, that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time. 4 And I saw<\/em> thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and received not the mark upon their forehead and upon their hand; and they lived, and reigned with Christ a thousand years. 5 The rest of the dead lived not until the thousand years should be finished.\u201d (Revelation 20:1-5)<\/p><\/blockquote>\n
According to this passage, at the end of the Tribulation Period (described in Revelation, chapters 6 to 19), the Lord Jesus Christ will return to this earth and reign for one thousand years. Unfortunately, many students have questioned the plain interpretation of this passage. Since this is the only scripture which tells the exact length of the reign of Messiah, these brethren do not think that this should be interpreted literally. They are mistaken. According to the Golden Rule of Interpretation, we should take each word at its primary, ordinary, usual, literal meaning unless the facts of the context indicate clearly otherwise. It is true that there are some of these expressions that are figurative, but we can easily understand them and can interpret them in accordance with the general usage.<\/p>\n
At the coming of our Lord, Satan will be bound, peace will be restored to the earth, and the curse will be lifted. The glory of the Lord will then cover the earth as the waters cover the sea. Then will be demonstrated to all intelligent beings throughout the universe the glories of God’s grace and the blessings in store for this old sin-cursed world. Earth’s Golden Age is yet in the future-the not-distant future!<\/p>\n
\nFootnote:<\/h4>\n
1. The word in the original text translated forever <\/em>in our English version has various shades of meaning. Its import must be gathered from each context. Sometimes, as we have already seen in chapter VI, the facts of a given context show that it means what our English words forever<\/em> and everlasting<\/em> connote; in other instances, it refers to a relatively short period of time, wheras in still other instances, it means a longer time. But the facts in each context must be consulted in order to determine the exact meaning. When this passage is studied in the light of related ones, it becomes evident that this term is limited by the duration of the sun and moon (Psalm 89:34-37).<\/p>\n
<\/p>\n
\n<\/p>\n
Chapter 15: The Eternal Order<\/h1>\n
In Isaiah 65:17 we have the following language: \u201cFor, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind.\u201d In Isaiah 66:22-24 appears the quotation:<\/p>\n
For as the new heavens and the new earth, which I will make, shall remain before me, saith Jehovah, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith Jehovah. And they shall go forth, and look upon the dead bodies of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.\u201d<\/p><\/blockquote>\n
In II Peter 3:13 this prediction occurs: \u201cBut, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.\u201d Finally, in Revelation 21:1, appears the last verse dealing with a new order and promising a new heaven and a new earth: \u201cAnd I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more.\u201d The question immediately arising when we read these passages is this: Do all of these verses refer to the same event? Scholars of a certain school tell us that they do. Others assert that the first three refer to the millennial order. Both positions cannot be correct. We must look earnestly at all the facts in the case to determine the truth about the matter. As we investigate the data, let us not allow our preconceptions or prejudices to bias us in our study.<\/p>\n
In these four prophecies the expression the \u201cnew heavens and new earth\u201d occurs. The fact that the same words appear in all four passages is no proof that the writers were speaking of the same thing. One author might be talking about a black horse in a certain connection of a book; another in the same volume might mention a black horse. Before we could safely conclude that only one horse was mentioned, we would have to get all the facts in each context to determine whether the data would permit the identification of the animals. So it is in the Scriptures. All the facts must be studied before we arrive at any conclusion.<\/p>\n
The New Heavens and the New Earth foretold by Isaiah<\/h3>\n
\u201cFor, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind\u201d (Isaiah 65:17). This verse begins with the conjunction for, which ties it up with that which has preceded. When we study the entire chapter, we see that verses 1-7 deal with the Christian Dispensation, during which the Jews, on account of their unbelief, are set aside, whereas the Gentiles who are seeking God are found of Him. In verses 8 and 9 we see in God’s promise to Israel that, although she would be set aside during the present dispensation, He would preserve her and not allow her to be blotted from the face of the globe. The reason for His protecting His people is that He intends to bring out of them the remnant which shall inherit His mountains \u2014 Palestine (vss. 9 and 10). In verses 12-16, the prophet foretold the great Tribulation which immediately follows the Christian Dispensation. During this time of judgment God destroys all the wicked from Israel. In verses 13 and 14, Isaiah contrasted the condition of the ungodly in Israel with the faithful remnant of that people. The Lord takes care of and protects His own, supplying all their needs. Out of Israel He will bring forth this remnant that shall enjoy the blessings of the Kingdom Age (vss. 15,16). Then the one who blesses himself shall do so in the God of truth. The one who swears in the earth shall swear by the God of truth.<\/p>\n
The reason for this new social, ethical, and spiritual society is this: \u201cBecause the former troubles are forgotten, and because they are hid from mine eyes\u201d (vs. 16). Everything that will be suggestive of the present sinful era will have been removed from the earth. Our present civilization will have been eliminated and everything in connection with it will be covered and hidden, declares the Lord, from His eyes. Of course He is speaking in an anthropomorphic manner \u2014 as if He were a human being. The reason that every vestige of the present age will be removed from sight is expressed in verse 17: \u201cFor, behold, I [Jehovah ] create a new heavens and a new earth; and the former things shall not be remembered, nor come into mind.\u201d Thus at the end of the Tribulation the Lord will create new heavens and a new earth. The terrific and far reaching judgments of the Tribulation will be so very destructive that there could otherwise be no Millennial Age; but, in order that there might be such an era, the Lord will create new material in the heavens above and on the earth beneath. Under these conditions this earth together with its solar system will have every appearance of an entirely new order.<\/p>\n
Following this prediction, the Lord through Isaiah exhorted the Jewish people to rejoice in the hope of this new creation; for said He:<\/p>\n
Behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people; and there shall be heard in her no more the voice of weeping and the voice of crying.\u201d (Isaiah 65:18,19)<\/p><\/blockquote>\n
According to this passage there is a wonderful future awaiting the Jew. The Lord promises that He will create Jerusalem a rejoicing and the Jewish people a joy. That the word, Jerusalem here refers to Jerusalem in Palestine is evident from verse 19, which promises that there shall never more be heard in it the voice of crying and of weeping. This statement shows that the voice of weeping and crying has been heard in that city, but that, after it is created anew, such mourning will never again be heard. This fact identifies the Jerusalem which is to be created anew with the ancient city of Jerusalem in Palestine that has undergone many sieges and passed through many crises in the past.<\/p>\n
In verses 20-25 we know that the prophet was speaking of the Millennial Age. About this position there can be no question to the one who reads them with an open mind. Since the facts presented by the preceding context relate to the situation upon this earth prior to and during the Tribulation, and since those that follow it are describing the earth after that period of judgment, there can be but one conclusion: the new heavens and the new earth mentioned in verse 17 can be none other than the millennial heavens and earth. From this conclusion there can be no logical escape.<\/p>\n
But one asks, May this not be a prophecy which will find its partial fulfillment in the creative activity making possible the Millennium and its complete fulfillment in the purging of the earth at the conclusion of the Kingdom Age? I recognize the validity of the law of double reference. There are many instances which illustrate this principle, but we are never to claim that a passage has a double or manifold fulfillment unless the facts of the context point clearly in that direction, or unless the facts of a passage parallel to the one under consideration unmistakably point in the same direction. When one studies Isaiah, chapter 65, carefully one will look in vain for evidence that points beyond the creative activity which the Lord will put forth at the end of the Tribulation and which will introduce the Millennial Age. There is therefore no justification for our saying that verse 17 will have a partial fulfillment at the beginning of the Millennium and a complete one at its close.<\/p>\n
A study of Isaiah, chapter 66, which concludes with a similar prediction concerning the new heavens and the new earth, shows that this prophecy refers to the creation of the heavens and the earth at the beginning of the Millennial Age. This fact becomes evident to one who notices that verse 22 is introduced by the conjunction for<\/em> and is explanatory of what has preceded. An examination of verses 10-21 shows that the prophet was speaking of the Millennial Age. This passage therefore is also a reference to the Kingdom Age. An examination of the facts of this context does not lead us to believe that it has a double reference. We shall do well therefore take it at its primary face value.<\/p>\n
In II Peter, chapter 3, is another promise of the new heavens and the new earth wherein dwelleth righteousness. To what does this passage refer? Was Peter speaking of the millennial heavens and earth? The way to determine this question is to examine the facts of the context. In the first four verses of the chapter the apostle foretold the coming of mockers who would ridicule the doctrine of the second coming of Christ. The basis of their objection to this glorious hope is stated in their own words: \u201cWhere is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation\u201d (II Peter 3:4). Those making this objection hold to the uniformity of nature. They claim that there have been no changes that have taken place in the physical world since the days of the Apostles as there have never been any changes in the world since the beginning. One can see from this objection that these people will be imbued with the so-called scientific spirit which rejects all possibility of intervention on the part of the Almighty in the sphere of human activity, or in the material world. They deny that there have been any occasions when God stepped forward and seemingly interrupted the usual course of nature. In answer to them, the apostle informed us that these people are willfully ignorant of the destruction which came upon the earth in the days of Noah, when the land which was compacted out of water and amidst water by the word of God was overflowed by the waters of the flood and was destroyed (vss. 5,6). Today there are people who do not believe that there was, as is recorded in the Book of Genesis, a universal flood. Notwithstanding modern, rationalistic unbelief scientific discoveries at Ur of the Chaldees and at Kish have unearthed a layer of clay from eight to eleven feet in thickness, that was laid down by fresh water. Both above and below it artifacts of various kinds have been unearthed \u2014 but none in it. The late Dr. Langdon of Oxford University declares that the evidence proves a universal flood, since such a deposit could never have been laid down by a local inundation. Thus, scientific, archaeological discoveries confirm the biblical account. Notwithstanding this fact the apostle informed us that mockers will reject the evidence, claiming that there have been no changes in the earth since the beginning. To the scientifically trained mind that is seeking for truth, the evidence of a universal deluge is overwhelming.<\/p>\n
The Apostle Peter said that God will carry out His predictions regarding the great convulsion of nature and the stupendous changes that will take place in the physical realm before the appearance of the Lord, as is outlined in both the Old and New Testament Scriptures. He told us that God has everything prepared to fulfill these predictions regarding this great world-catastrophe. The heavens and earth that now are, declared Peter, are stored up in fire, being reserved against the day of judgment and the destruction of ungodly men (vs. 7). All things being ready, the Lord will accomplish His work with a terrific speed \u2014 when the time arrives.<\/p>\n
In the eighth verse the apostle forewarned his readers not to be discouraged and not to come to the conclusion that the Lord will not fulfill His promise, even though much time might elapse before that event. In fact, he assumed that there will be a long period before God will pour out His wrath upon the earth; for he declared: \u201cBut forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.\u201d By this language the apostle undoubtedly meant us to understand that the Lord will fulfill a promise which He makes as faithfully and as accurately a thousand years after he has given it as He would on the day when He uttered it. In other words, time does not erase from His mind the obligation to fulfill His promises. Men, after a lapse of time, frequently seem to feel that they are released from the necessity of meeting their obligations. Not so with the Lord. He is not slack concerning His promise \u2014 the promise of the second coming which Peter was discussing in this connection. On the contrary, He is long-suffering. His delay we should therefore interpret as proof that He is not willing that any should perish but that all should come unto repentance. In verse 10 Peter declared that this time of judgment will come. It is the time called by the prophets \u201cthe day of the Lord\u201d \u2014 the Tribulation Period. At that time the heavens and the earth, which are already stored up in fire, will burst forth in a mighty conflagration and with terrific upheavals and explosions. The heavens and the earth will then be on fire. Great changes will take place upon the earth. These will occur as we learn from such passages as Isaiah, chapter 24, in the latter part of the great Tribulation.<\/p>\n
The apostle admonished his readers, in view of the stupendous and mighty changes which will take place, as children of God to live holy, godly lives1<\/sup>, looking forward and earnestly desiring the coming of this day of the Lord when the elements shall be melted with fervent heat. Although these mighty judgments will fall upon the earth, the people of God are urged to look beyond that time to the fulfillment of the promise which the Lord made through Isaiah \u2014 the one which we have just been studying \u2014 when God will create new heavens and a new earth wherein dwelleth righteousness.<\/p>\n
In view of the trend of thought which is developed in II Peter, chapter 3, it is abundantly evident that the new heavens and the new earth mentioned by him are none other than the new heavens and the new earth foretold by Isaiah, which, as we have seen, will be brought into existence at the beginning of the Millennial Age. Thus Peter interprets and, at the same time, locates the promise made by Isaiah.<\/p>\n
In view of these and many other facts that might be mentioned, we cannot avoid the conclusion that the new heavens and the new earth mentioned by Isaiah and by Peter in his second epistle are the millennial heavens and the millennial earth.<\/p>\n
Everyone who is familiar with the messages of the prophets which foretell the terrific destruction of the heavens above and the earth beneath realizes that God will have to do much creative work in order that there may be a literal reign of Christ upon earth. He has promised that He will do this work of re-creation. We who believe the Scriptures are confident that it shall be just as has been spoken. Our Lord promised the Apostles that, in the regeneration, when the son of man shall sit upon the throne of His glory, they also shall sit upon twelve thrones judging the twelve tribes of Israel. Obviously, the Lord Jesus spoke of the Millennial Age as the regeneration \u2014 the period of new birth of all things upon earth. This implies what is specifically stated in the scriptures which we have already discussed.<\/p>\n
II. The New Heavens and the New Earth of Revelation, Chapters 21 and 22<\/h3>\n
What are the new heavens and the new earth described in the last two chapters of the Bible? Are these the millennial heavens and earth? Or are they entirely different? Here, as in all other instances, one must examine the facts of the context.<\/p>\n
In Revelation 20:1-6, we see the glorious millennial reign of our Lord which follows His return to the earth. At the conclusion of this era, Satan will be loosed for a little season, during which time he will deceive the nations that are upon the earth. Then from the four corners of the globe2<\/sup> many will go up to Jerusalem to try to intimidate Christ. At that time fire will fall from heaven and consume these rebels. Then Satan will be incarcerated in the lake of fire where the beast and the false prophet (Revelation 19:20,21) will have been during the Millennium. In Revelation 20:11-15 is a description of the judgment of the great white throne before which the lost of the earth will appear and hear their doom. Then they will be cast into the lake of fire where they will be forever and ever.<\/p>\n
At the establishment of the judgment of the great white throne the millennial heavens and earth will pass away and there will be found no place for them. This language means that they will pass out of existence. After they pass away, John declared, \u201c… and there was found no place for them.\u201d This language can mean nothing but the complete passing away of the heavens and earth that are now, that will be re-created at the beginning of the Millennium, and that will continue throughout the thousand years.<\/p>\n
This teaching is in perfect agreement with the prediction found in Psalm 102 and quoted in Hebrews, chapter 1. An examination of verses 23-28 of this psalm shows that there is a contrast made between God and the material universe. He created it. It passes away, but He remains forever and ever. Obviously our Lord’s language in Matthew 24:35 is an echo of this ancient prediction: \u201cHeaven and earth shall pass away, but my words shall not pass away.\u201d Both the psalmist and our Lord foretold the passing away of the present material order, but they did not tell when their prediction would be fulfilled. In Revelation 20:11 John gives us the desired information. We may be absolutely certain that the present order, renovated and repaired at the beginning of the Millennium, passes away at the end of that age \u2014 at the judgment of the great white throne.<\/p>\n
In Revelation 21:1 the Apostle John declared that he saw a new heaven and a new earth \u201cfor the first heaven and the first earth are passed away; and the sea is no more.\u201d This language is to be taken literally. There is nothing in the context to indicate otherwise. This verse becomes confirmatory evidence to the position which has just been taken, and which is based upon Revelation 20:11. In view of the facts thus far discovered, no one can be justified in identifying the new heavens and the new earth of Revelation, chapters 21 and 22, with those that are foretold by Isaiah and Peter. To identify them in any way is to introduce confusion into the understanding of the prophetic word. Isaiah and Peter spoke of the Millennial Era and the new order of that age. John, in Revelation, chapters 21 and 22, foretold the eternal order \u2014 the eternal heavens and the eternal earth \u2014 which will follow the Millennial Era, and which will last throughout the ages of the ages.<\/p>\n
Having learned the facts regarding these four great predictions, we shall now look at Revelation, chapters 21 and 22, to ascertain if possible what information the Lord has given regarding this eternal order.<\/p>\n
A. The Eternal Order Not Made of Things which Now Exist<\/h2>\n
The eternal order will not be made of the things which now exist, for we are told that the Lord makes \u201call things new\u201d (Revelation 21:5). None of the material of the present system will be used in the creation of the eternal order. We cannot avoid this conclusion if we are willing to take the language at what it says. The present universe has been contaminated by Satan and sin. No trace or taint of this will be seen in the new order.<\/p>\n
B. The Eternal Jerusalem<\/h2>\n
John was asked by the angel if he desired to see the bride, the wife of the Lamb. Naturally he wished to do so. The angel then took him to a high mountain, and he saw in vision \u201cthe holy city Jerusalem, coming down out of heaven from God, having the glory of God\u201d and resting upon the earth. Let us remember that this is not the millennial Jerusalem; for, as we have already seen, at the close of the Millennial Age the Jerusalem of that era passes out of existence. John wished to see the bride of the Lamb. The angel showed him the mansion which she is to occupy during the eternal ages. With prophetic insight he saw the bride in this new Jerusalem.<\/p>\n
Surrounding this city was a great high wall. On each of the four sides there were three gates. Over each entrance was written one of the names of the twelve tribes of Israel. Under this wall were twelve foundations of the most precious stones and upon each was written one of the names of the twelve Apostles of the Lamb. This city was foursquare, length, breadth, and height each being fifteen hundred miles. It is quite likely that this city will be a perfect cube. Of course it is impossible for us with the scanty data given to determine with any definiteness the exact facts in the case. It is quite likely, however, that there will be different levels, analogous to the floors in a building of the skyscraper type. There will be ample room for every redeemed one from this earth without one’s being hampered whatsoever. (A full description of this marvelous city, the home of the redeemed, is found in Revelation 21:9-27. The passage in question presents a picture wonderful beyond description. Each one should read it for himself.)<\/p>\n
As stated above, this city will be fifteen hundred miles in every direction. Since God is a being of order, having the sense of proper perspective, we must conclude that the right proportion will exist between this eternal Jerusalem and the eternal earth upon which it will rest. We can therefore conclude that the earth will be an enormous one, of a vastness far beyond our powers of imagination to conceive. In this eternal Jerusalem the saved from this earth will be forever and ever with God.<\/p>\n
C. The Inhabitants of the Eternal Earth<\/h2>\n
As just stated, the saved from this earth will be in the new Jerusalem with God forever and ever, but in Revelation 21:24 we find this language: \u201cAnd the nations shall walk amidst the light thereof: and the kings of the earth bring their glory into it [the new Jerusalem].\u201d Who are the nations dwelling upon the eternal earth and who will bring their glory into its capital, Jerusalem? The Common Version adds a clause to this verse which is not in the best and oldest manuscripts. This interpolation changes the meaning of the passage, but the original written by John did not have any such limiting qualification. The clause to which I refer is this: \u201cof them that are saved.\u201d Since this is not a part of the original text I am passing it by without further consideration.<\/p>\n
There are two classes of people who will be upon the eternal earth: The saved from this earth who will be in the new Jerusalem; and those who will live upon the earth and whose kings will create a new race of people who will inhabit that earth. Nevertheless, because of the scanty data which we have, I shall refrain from being dogmatic upon this point.<\/p>\n
D. The River of Life<\/h2>\n
From the midst of the throne of God which will be in this new Jerusalem there will flow \u201ca river of water of life\u201d out upon the eternal earth. As to how far it will flow, we cannot say since no intimation is given in the text. Nor is the purpose of it disclosed; yet from the very name one may conclude that it will have something to do with life. But we cannot attempt to speak of the real relationship between it and those in the eternal city or out upon the earth. We can only believe that it will be this way but cannot explain anything in regard to it.<\/p>\n
E. The Tree of Life<\/h2>\n
On either side of this river will be seen the tree of life which will be planted on both sides of the stream. Its leaves will be for the health of the nations. Our translation says \u201cfor the healing of the nations.\u201d But since there will be no sickness, and since the word can signify either \u201chealing\u201d or \u201chealth,\u201d the facts indicate that health is the proper rendition here.<\/p>\n
In Genesis, chapters 2 and 3, we saw the tree of life, of the fruit of which Adam and Eve partook. As long as they were in their state of innocency, they were permitted to eat of it. When they partook of the forbidden fruit, they were driven away from the tree of life. Possibly this tree will have something to do with the continued life of those who will live upon the earth.<\/p>\n
F. The Employment of the Saved from this Earth<\/h2>\n
According to Revelation 22:5 those who are saved from this earth will reign with Christ forever and ever. There will be useful employment for all. We have every reason to believe that there will be continual progress and development of all the saved throughout all eternity and that there will be delightful service for everyone. It is here spoken of as our reigning forever and ever with our Lord. Great and glorious things await us in the future.<\/p>\n
G. The Condition of the Unsaved<\/p>\n
In Revelation 22:11 John declared regarding the unrighteous, \u201c… let him do unrighteousness still: and he that is filthy, let him be made filthy still.\u201d Men who do not accept the Lord Jesus Christ and are not regenerated and saved will pass out of this life and will remain in their unregenerated state forever and ever. Just as the righteous will advance and go forward in righteousness and holiness and in the development of their powers, so will those who are lost go on in the direction in which they are headed; that is, being unrighteous they will continue to be unrighteous and will grow worse and worse.<\/p>\n
H. The Great Invitation<\/h2>\n
And the Spirit and the bride say, Come. And he that heareth, let him say, Come.
\nAnd he that is athirst, let him come: he that will, let him take the water of life freely.\u201d (Revelation 22:17)<\/p><\/blockquote>\nGod sends out the loving invitation to one and all to come and drink the water of life freely. Now is the time for men to accept the Lord. \u201cIt is appointed unto men once to die, and after this cometh judgment\u201d (Hebrews 9:27).<\/p>\n
I. Warning against Adding to or Taking from the Book of Revelation<\/h2>\n
According to Revelation 22:18,19, one dare not add one iota to what is written in this last book of the Bible nor subtract there from. A special warning is issued against those who do either. From the context it is clear that the apostle was speaking of this specific book. Of course men must not add to any of the other books of the Bible. God wants it left intact so that those who desire the truth and who will read this book may have it and act accordingly.<\/p>\n
J. The Coming of the Lord for His Saints<\/h2>\n
In Revelation 22:20 we find this language: \u201cHe who testifieth these things saith, Yea: I come quickly.\u201d The Lord Jesus is the one who testifies to the things found in this book and He is the one who is coming quickly.<\/p>\n
When the time arrives, the Lord will come swiftly, suddenly. In this connection, however, let us differentiate clearly between the coming of the Lord for His saints, which event occurs before the Tribulation, and the coming of the Lord with His saints, which second event occurs at the end of the Tribulation. As to which of these occurrences is meant by the verse quoted above, I cannot assert dogmatically. I should think however that Christ was speaking of the rapture, for that is the event toward which we are looking with great expectations. The Lord, as far as we know, may come for His saints at any time. The promise of His descent from heaven to the air and His catching us away so that we shall not have to die is found in I Thessalonians 4:13ff and I Corinthians 15:50ff.<\/p>\n
Let no one set a date for the coming of the Lord. We know from the signs of the times that His coming is drawing near (for a full discussion of the events of the end-time, see my volume Future Events Revealed<\/em>).<\/p>\n
\nFootnote:<\/h4>\n
1. The Lord Jesus promised the disciples that He would come again and receive them unto Himself (John 14:1-4) Paul foretold the same in I Thessalonians 4:13-18 and I Corinthians 15:50-58. John declared that \u201cevery one that hath this hope set on him purifieth himself, even as he is pure\u201d (I John 3:3). The catching up of the saints out of this present evil world may occur at any moment. Since we do not know the day nor the hour, we should be ready always.<\/p>\n
2. I am inclined to believe that those who will go up to Jerusalem against Christ at this time will constitute what might properly be called a \u201cyouth movement.\u201d During the Millennium those who are born will be given opportunities to accept Christ, all moral suasion being brought to bear upon them. Some will not receive Him. These will be allowed to live to be a hundred years old (Isaiah 65:20). If during this time they do not accept Christ, the judgment of God will fall upon them. During the last century of the Millennium there will be great hosts of people born. At the close of it, many of them will still be holding out against Christ. Satan will be loosed at that time. He will go forth and deceive these unregenerated youths who will rise up in rebellion against the Lord Messiah.<\/p>\n
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