Pastor David B. Curtis
Pastor David B. Curtis
Revelation has been progressive. In the present day, the novelty of a scientific theory does not prevent its acceptance; for every one now recognises the slowness with which the secrets of the world of nature have been unveiled to men's eyes. Electricity, for example, although a moderndiscovery, has been a fact ever since the creation.
Equally gradual has been God's revelation of' Himself, culminating in that full manifestation of His self-sacrificing love, which came through His Son Jesus Christ. The Bible is the record of that gradual revelation. In Old Testament times, men lived in much spiritual darkness, and the thoughts which they cherished as to the great Creator are now seen to have been imperfect. Even prophets and psalmists apparently had but a rudimentary knowledge of many truths which were afterwards brought to the full light of day by Jesus and His apostles such, for instance as that of a future life.
Our Lord told His disciples : "Blessed are the eyes which see the things which ye see ; for I say unto you that many prophets and kings desired to see the things which ye see, and saw them not ; and to hear the things which ye hear, and heard them not." (Luke x. 23, 24.) He bought life and immortality to light (2 Tim. i. 10), and uttered things kept secret from the foundation of the world (Matt. xiii. 35). And the apostle Paul repeatedly speaks of' certain great truths (" mysteries," he calls them), now clearly revealed, which had previously been hidden, and unknown from the beginning of' human history. [1]
Man's understanding of the Bible progressive also. And not only was God's revelation of' Himself-of which the Scriptures are a record-a gradual and progressive one, but man's understanding of the record and the revelation has been gradual and progressive also. No one generation can claim to have mastered the varied and complex contents of the Bible, or to have fully ascertained and understood its meaning. Theological doctrines are efforts to harmonise and explain the multitudinous facts of' Scripture, just as scientific theories are efforts to harmonise and explain the multitudinous facts of the world of nature. Unfortunately, however, alike in science and in religion men's conceptions of truth often differ from the truth itself.
Few, if any, theological doctrines or scientific theories can be accepted as absolutely final, for, it, any moment, fresh discoveries bearing on the subject may be made, or some better explanation of' the facts concerned be forthcoming. The disinterested love of truth therefore demands that theological doctrines, being, as they are for the most part, mearly human and uninspired inferences from the inspired statements of Scripture, should always be open to revision and correction equally with the theories of science. It, need not, therefore, be doomed incredible if, on re-examination, it should prove true that, the doctrine of Christ's Second Advent, as-for ages-It has been usually held, is nevertheless one that stands to-day in urgent need of revision and radical correction. (See also Chapter viii., pages 93-96)
The fact that, popular anticipations as to certain prophecies are unrealised is not always an indicated that, the prophecies themselves remain unfulfilled For example, popular anticipations as to the second Elijah were disappointed, for we have divine authority for asserting that John the Baptist was he. "This is he," said Jesus, "this is Elijah which was for to come." "Elijah is come already" (Mat t. xi. 10, 14 ; xvii. 12 ; Luke vii. 27). Yet his contemporaries did not recognise the truth of the matter. " They knew him not, but did unto him whatsoever they listed." And our Lord Himself, when He came to suffer and to die for sins not His own, grievously disappointed the anticipations of His countrymen, learned and unlearned alike ; so that the Jews, in that and every subsequent age, have been terribly mistaken in regarding the first advent of God's Messiah as an event which has not yet been realised, but is beyond all question still future."Unto this day, whenever Moses is read, a veil lieth upon their heart " (2 Cor iii.15).
A candid consideration of the evidence will convince many that, for ages, a Similar misconception has prevailed within the Christian Church as to the Second Coming of the Messiah ; a veil having lain upon men's hearts whenever the New Testament is read, which has caused them to regard this event as one which has not yet been realised, but is beyond all question still in the future. The following pages constitute an appeal from human tradition to the clear teaching of Jesus and His inspired apostles. The result, of' that appeal, however unwelcome to some, will be found to involve the belief that our Lord's Second Coming is now not future but past ; that unknown to the world at, large and contrary to the popular ideas that have been current on the subject ever since, He personally returned to the earth immediately after the destruction of Jerusalem in 70 A.D., being actually seen, not only in Palestine but also in swift succession throughout the world, (Matt. iii. 2; iv. 17 ; x. 7.) by all on whom had been bestowed the senses needful for the perception of His resurrection-body and of the spiritual world; that, as King of the Jews, He then judged the nation that had rejected and murdered Him, and had cruelly persecuted His innocent followers; that He then took back with Him to their heavenly home-to the place which He had been preparing for them in the Father's house of many mansions-those of His disciples whom, in eager anticipation of His return, He found living really saintly and consecrated lives-this "rapture " or translation of their spirits not involving a physical miracle in the removal of their bodies from the earth but presenting to those left behind the appearance of sudden death; and that at the same period the first Resurrection took place, the best and noblest of His people who had already left the earth, being then taken from the intermediate state of Paradise to the full glory of Heaven.
If these events took place, then it follows that the Mosaic dispensation which had been introduced amid the thunders of Sinai [3] was terminated in a scene of yet more awful grandeur and solemnity; that the judgment of the human race, instead of coming in one great transaction at the end of all things, has been divided into at least two parts; and that God's ancient people, the Jewish nation, being ripe for judgment at least 1800 years before the rest of the world, were judged before the rest of the world, in exact accordance with the teaching of the apostle Paul that reward and retribution would come to the Jew first, and afterwards to the Greek -i.e., the Gentile (Rom. ii. 9, 10). We know from Matt. xxiv. that our Lord's visible appearing was not to be restricted to one place. There was to be no need, in that day, for any one to travel to some other locality, in order to see Him, for He Himself declared that "as the lightning cometh from the east, and is seen even unto the west," so should the coming of the Son of man be (verse 27), ere that generation passed away (verse 34).
It also follows that the Kingdom of God predicted by prophets and psalmists, and 1860 years ago confidently declared by John the Baptist, Jesus, and the apostles, to be already at hand,(1) was established in Heaven over the earth in 70 A. D., the devil being then bound, and no longer permitted to be " the prince (or, ruler) of this world." It is, therefore, of importance to endeavour to obtain a clear and scriptural conception of the meaning of the phrase "THE KINGDOM or God" (Acts 1. 3).
The Kingdom of God -To begin with, be it remembered that the Jewish commonwealth was, from first to last, a theocracy. It is true that, in response to the entreaty of the people, visible rulers were granted to them in the persons of Saul and David and their successors. Yet Jehovah Himself was still their only real king, and these human governors were merely His representatives, ruling as viceroys in His name. But the majority of Jewish and Israelitish sovereigns proved very unworthy representatives of the Divine Monarch, losing sight, as they did, of their solemn duties and responsibilities ; exerting their power cruelly and selfishly ; and leading the people entrusted to their charge into all manner of idolatry and wickedness. This deplorable state of things was not to be perdictions to continue for ever.
The writings of Old Testament psalmists and prophets abound in predictions that one day a son should be born to the family of David who should prove all ideal ruler, and, as a perfect representative of the Divine and Invisible King, reign in righteousness over the whole human race. And to the Jews the Messiah's exaltation over the world carried with it the idea of their own exaltation as an elect nation. Instead of being merely subjects and citizens in the Kingdom of God, they believed that, in simple virtue of their descent, they would share in the throne of God's Anointed,and form His court and aristocracy. But when John. the Baptist appeared proclaiming that the long-looked-for Kingdom was now in the near future about to be set up, the qualifications which lie solemnly announced as essential to admission thereto proved intensely mortifying to the national pride of his countrymen. To have Abraham's blood running in their veins availed them nothing, He declared, for the enjoyment of' these glorious privileges and the attainment of this high destiny. The outward baptism of water which he administered pointed forward to, and indicated the absolute necessity of, an inward and spiritual cleansing for none, but the penitent, the pardoned, and the spiritually cleansed need ever hope to be associated with the coming Messiah in His exaltation over the human race, or to share In the glory and blessedness of His Kingdom.
This view of' the matter gives the key to a great variety of passages of Scripture, and enables us more clearly to understand the statement of Paul (2 Tim. ii. 20) that within the church as within a great house "there are not only vessels of gold and of silver, but, also of wood and of earth, and some unto honour and some unto dishonour." The gospel of the Kingdom sets before its as the goal of our prayers and our efforts something more than mere salvation, or mere forgiveness and freedom from sin and its punishment. In the Christian war-fare there is a "prize" (I Cor. ix.24; Phil. iii. 14) and a "crown" (Rev. ii. 10; I Peter v.4; James i.12) kingly or otherwise-which we may either win, or (without necessarily ceasing to be Christians) miss and lose.
Many and emphatic are the statements of Scripture which involve the conclusion that truly saintly and consecrated believers are not merely to occupy the position of subjects and citizens in the Kingdom of' heaven. Having been made one with Jesus Christ in the conflict with evil here on earth, and become dead with Him to the world and to all manner of selfishness and sin, they will assuredly also be made one with Him in His Divine Kingship, and share hereafter in His glorious exaltation over the human race. God appointed His Son to be heir of all things (Heb. i. 2), and promised to give Him the nations for His inheritance and the uttermost parts of the earth for His possession (Ps. ii. 8). But it is also true that if, in the highest possible sense, we also are children of God, then we are Joint-heirs with Christ (Rom. viii. 17), for he that overcometh shall inherit all things (Rev. xxi. 7). If we suffer with Him we shall also reign with Him (2 Tim.ii. 12). The faithful and diligent servant is placed in apposition of influence over the inhabitants of ten or five cities (Luke xix. 17) and has granted to him authority over the nations (Rev. ii. 26), being set over all that the Saviour Himself has (Luke xii. 44).
It is certain that in the Kingdom of heaven the sovereignty belongs not only to the Lord Jesus, but also to His people ; for as the result of their having been closely associated with their Master amid temptation and trial, He has appointed to the apostles, (Luke xxii. 29; John xvii. 22) and to all believers of' the first rank, a Kingdom in the same sense that God has appointed a Kingdom to Him. In His love the Father calls us to share His own Kingdom and glory (I Thess. ii. 12). It was predicted that the real saints of' the Most High should "receive the Kingdom. and possess the Kingdom for ever, even for ever and ever " (Dan. vii. 18). He that overcometh," said the Saviour, " I will give to him to sit DOWN WITH ME ON MY THRONE, as I also overcame, and sat down with My Father on His throne" (Rev. iii. -91).
The spiritual nature of Christ's Kingdom - In this connection, it is of vital importance, to remember the spiritual nature of Christ's Kingdom. We can only secure the crown of glory hereafter, by here and now joyfully accepting His cross, as that whereon, in very deed, the world was crucified unto us, and we unto the world (Gal.vi. 14). He who would be first in the Kingdom of heaven, must be willing like Jesus Himself to be last and least on earth ; the greatest man in the sight of God being the servant of all (Mark ix. 35). The discipline for this special blessedness often involves us in more than an ordinary share of affliction.(Heb xii. 5,6,8; 2 Thess. i.5)
To some it has been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf (Phil. i. 29). Hence it is that they have to drink the same cup of sorrow which the Saviour Himself drank, and be baptised with the same baptism of sorrow as that wherewith He was baptised (Mark x. 38); for it is through much tribulation that we enter the Kingdom (Acts xiv. 22). Utter self-renunciation is also needed to qualify us for the full glory of Heaven. It means parting with the right hand or the right eye rather than continuing in any known sin (Matt. v. 29, 30). The " Kingdom " is the one pearl of great price, to secure which a righteousness exceeding that of the Scribes and Pharisees is indispensable (Matt. v. 20); and for which no profession of religion, apart from the obedience to the will of God, will avail (Matt. vii. 21). It is an unspeakable glory, for the sake of which a man must not merely be content to carry a nominal cross and make conventional sacrifices, but, in utter literalness, be willing (if need be) at, the call of Christ to part with all that he hath (Matt. xiii. 46) ; and, in comparison, reckon all earthly things as dung (Phil. iii. 8). Great humility is also essential. The Kingdom belongs only to those who in heart resemble little children (Mark x.14) ; and unless a man stoops to humble himself as a little child he shall in no wise enter therein (Luke xviii. 17). We thus come to understand the rare earnestness and concentration of purpose involved in the statements that the Kingdom is to be the foremost object of our desires (Matt. vi. 33) that it suffers violence, and that "men of violence" are alone able to take it by force (Matt. xi. 12) and that no man having put his hand to the plough and looking back is fit, for the Kingdom (Luke ix.62). Here also we have the probable reason why comparatively few of earth's millions will ever attain to the special blessedness of being associated with the Saviour in His glory. The gate that leads to the Kingdom is narrow (Luke xiii. 24) ; and, in every age, they that overcome all obstacles and press through it are " a little flock " (Luke xii.32). "Know ye not that they which run in a race, run all, but, one obtaineth the prize? " (1 Cor. ix. 24)
Yet the great reward is placed within the reach or each one or us; and if, as individuals, we do not obtain it, the fault will be altogether our own. Every man to whom the " gospel of the Kingdom is proclaimed is called by God, both here and hereafter, to a position of spiritual pre-eminence over those to whom the gospel has not yet been preached. By His supernatural grace we may form part of a spiritual aristocracy, not necessarily indeed preeminent in ways that the world as yet recognises or cares for yet, now and ever, grand glorious and heroic in the sight of God by reason of our humility, our calm patience and endurance, our nobility of character, our self-renouncing love and all-inclusive charity, and our absolute devotion to the will of God and to the welfare of our fellow men. It is qualities such as these, built up on repentance and faith, that, in the boundless and unmerited kindness of God our Father, will ensure our admission to the Kingdom of heaven ; and cause us to be associated with the Lord Jesus in serving and saving, in teaching and ruling, the great mass of humanity. No Christian would ever covet for himself an earthly sovereignty except for the sake of the power it would give him of doing good-the wide scope it would afford for the exercise of wisdom and benevolence. So also Christs Kingdom in which His people have the high honour of sharing, is not. of this world (John xviii. 36). It is absolutely dissociated from all mere self- aggrandisement. The one object for which it exists is to destroy all sin and sorrow, and thus promote the glory of God and the welfare of His creatures. His sovereignity also differs from earthly sovereignties in that He appeals far more to love than to fear and rules men by the sweet reasonableness of His commands, and by the beauty and perfection of His own life and character. His Kingship is not merely a thing of the future, but has been a fact for more than eighteen hundred years. At His ascension, having previously offered one sacrifice for sins for ever, He sat down at the right hand of God (Mark xvi. 19; Heb. i. 3; x.12; xii. 2; Acts ii. 33 ; vii. 55; Phil. ii. 9-11), all authority and power being committed to Him in Heaven and over the earth (Matt. xxviii. 18). (Eph. i. 20,22; 1 Peter iii.22)
But the KINGDOM OF God means not only the Kingship of Christ over men, but the Kingship of CHRIST AND HIS SAINTS; and, throughout the New Testament, the commencement of this Kingdom is associated with the Lord's Second Advent - a personal and visible return to the earth. The purpose of these pages is to briefly set forth the evidence that exists for believing that the Second Advent took place at the time of the destruction of Jerusalem in 70 A.D., and was accompanied by a spiritual judgment of the Jews; a resurrection from Hades (the intermediate state) to a higher sphere, of departed saints; and by the translation to Heaven of the spirits of all Christians of the first rank, who had not already been called away from the, earth; that the prince of darkness was then imprisoned in the abyss, and the Kingdom of God (meaning by those words, the Kingship of Christ and His saints) established ; and that the saints are at this moment reigning with the Lord Jesus in heaven, not, on but, (as the Greek word may equally well be rendered) [4] over all the earth, and doubtless also over the whole of humanity in the unseen world of spirits
A world-wide judgment yet to come - In the New Testament, there are also clear and definite announcements of a world-wide resurrection and a world-wide judgment still future.When the thousand years are finished . . .I saw a great white throne, and Him that sat upon it . . . And I saw the dead. the great and the small, standing before the throne and books were opened and the dead were judged out, of the things which were written in the books, according to their works " (Rev.xx. 7. 11-13). "The hour cometh when all that are in the tombs shall hear His voice, and shall come forth ; they that have done good unto the resurrection of life, and they that have practised ill unto the resurrection of judgment " ',John v. 29). The personal presence of the Lord Jesus is implied by the fact, that He will be seen sitting on the great white throne ; and that, it, is In response to His voice that all who are then dead will rise from their graves. But in any case belief in a Third Advent is not in any way inconsistent with the fact that the Second Advent took place, 1800 years ago. Yet truth forbids us to apply to the first-named event details which belonged only to the last-named ; and which have therefore, been realised once for all.
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NOTE - The world in which we live has for long ages been the scene of a mighty conflict between the antagonistic powers of good and evil contending for the possession of the human race. In the nature of the case it is unlikely that this conflict is destined never to be brought to a decisive issue. Accordingly the history of the world is found to be a record of a slow but sure overcoming of evil by good, and there are many statements in Scripture which point to a consummation of all things earth", and to a final victory of good over evil. Thus the prayer "Thy will be done, as in heaven, so on earth" (Matt. vi. 10), being divinely -taught, contains in itself a prophecy and a promise of its own fulfillment A new heaven and a new earth are yet to be (Rev. xxi. 1). "The times of the Gentiles" are to run their appointed course and have an end (Luke xxi. 24; Ephes. i. 10). Christ's Millennial Kingdom in which we are now living is not to last for ever. To Him every knee shall bow, and every tongue shall own that He is Lord (Phil. ii. 10, 11), and then, having put all His enemies under His feet, He will surrender the Kingdom to the Father-that God may be all in all (1.Cor. xv. 28).
[1] mystery which hath been kept in silence through times eternal, but now is manifested" (Rom. xvi. 25) ; "the mystery which in other generations was not made known unto the sons of man, as it hath now been revealed unto His holy apostles and prophets in the Spirit" (Eph. iii. 5) ; "the mystery which hath been hid from all ages and generations, but now hath it been manifested to His saints" "(Col. i. 26).
[2] Compare I Cor. ii. 7-9, iv.1 xv. 51.
[3] So terrible was the sight that even Moses said, I exceedingly fear and quake (Heb. xii, 21). whose voice then shook the earth, but now now He hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven " (Heb. xii. 26).
[4] Compare Matt. xxviii. I8: "All authority in heaven and on (or over) the earth."