The power and coming of our Lord Jesus Christ

2 Peter

By O. Allen Bailey

“..16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 2 Pet 1:16-19.

17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

“…And this voice which came from heaven we heard, when we were with him in the holy mount.

19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts..”

I have purposed to write this treatise upon 2 Peter and give my view of its Scriptural significance and relationships because I have perceived so much religious teaching that has been based upon human emotionalism, speculation and ecclesiastical tradition much more than upon principles of spiritual understanding and truth which are contained in the holy oracles of God . The only understanding that we have is the understanding that God is pleased to give us, and that works in accordance with the credibility learned or perceived in our own spiritual minds by an emerging consistency, leading us to one conclusion regarding New Testament prophecy: That the Bible from an historical standpoint has been largely, if not entirely fulfilled, and which understanding can be realized through study and patience in accordance even with human logic and common sense which has been sanctified and enlightened by the Holy Spirit of Christ. This seems to have been my experience along the way in being given to think and study about these things; However, I don’t want to be so dogmatic and conceited within this body of human vanity that I could not be in error on this, as I have been in error on so many things in the past. May the interested reader also be given patience, and bear with me in this composition when it may seem to get tedious or boring to them, Run counter to theircherished beliefs, and perhaps sometimes sound very fanciful. But though my take on this subject may appear a fantasy to many others, I assure you that I have been impressed to put much thought and searching into it from Holy Writ, as these things have been pieced together in my own mind over the years. I have felt somewhat like those of whom the prophet wrote, which of course represented the blinded Jews who could not understand spiritual things, and whose natural wisdom was made foolishness at the coming of the Son of God and the glorious appearing of His Kingdom:

"..16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty..”

As Christ had foretold to His Apostles, there were to be many false Christs or Messiahs that would arise during the Apostolic Age - and as was shown, not only in the New Testament scriptures, but also from secular history, such as the writings of Josephus. Also, there were to be many skeptics to the gospel among the unbelieving Jews who were saying: “Where is the promise of the Messiah's coming?” - We see no evidence of the coming of the promised Messiah. “As far as we can see, everything is continuing just as it always has.” These were also saying that the gospel which the Apostles and early believers were preaching was based only upon “cunningly devised fables”. And that no Savior had actually appeared for the deliverance of Israel. (As far as they could tell)

To refute this opposition to the Gospel, Peter reminds the church that they did not need to make up any fables as the unbelieving Jews accused them of doing, but that they (The Disciples) were even personal eye-witnesses to the glory of the Messiah when His glory was revealed in His transfiguration upon the Mount where they not only saw His glory, but heard the voice of God from this exceeding glory. This is the primary meaning or application of these verses from the historical perspective that they were written by Peter; but we also realize that they had and still have a continuing application for the church down through the future ages of time, because unbelief of the Coming of Christ still abounds among those called Jews, as well as multitudes of others.

But since Peter is mainly referring to the unbelief of the Jews during the Apostolic Age, he further adds to the foregoing:

19 “… We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts..” 2 Pet 1:16-19.

This word of prophecy (the old testament scriptures) especially applied to the case of the Jews, because unto them were “committed the oracles of God.” and even if they did not believe the account as given by Peter when He personally witnessed the supernatural glory of Jesus on the Mount of transfiguration - yet he refers the Jew to their own scriptures where it was clearly shown that according to their prophets, Jesus could have been no other than the promised Messiah - Even as the mighty and eloquent Apollos had convinced them from the force and testimony of their own Scriptures that Jesus was the Christ:

“..For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ..” Acts 18:28.

However. the bulk of the Jews (at the writing of Peter, which was late into the Apostolic Age) had remained in unbelief as concerning and believing that Jesus was indeed the promised Messiah. They stumbled at that stumbling stone and the rock which was an offense unto them, and one reason for this was because His Coming did not accord with their preconceived notions of the coming of their Anointed One; because they were not given the to understand the true nature of the Coming of their Deliverer - Not only so, but according to the words of Peter, and the words of Jesus, their generation had waxed worse and worse in wickedness) And this is the subject that Peter is primarily addressing and dealing with in this and the following passages.

Concerning that Peter (in the mind of the writer) is speaking of the dissolution of the Law Dispensation along with the full establishment of the New Covenant, he therefore shows that in the purpose of God in Christ every vestige of the old economy must be removed before the New Dispensation could shine in its full glory. Since God had made a covenant of works with the participants of the former establishment, all of the provisions contained in that agreement must be fulfilled in time. One provision of this contract between God and the Israel was that when they had utterly forsaken Him and violated the terms of that covenant, a certain and final destruction would then come upon them.

The question then under consideration is did the foregoing predictions occur, and is the Apostle Peter referring to the fulfillment of these prophecies to be consummated in a very short period of time, and what are/was the perceived nature of the fulfillment of these prophecies, and also, when and where were they fulfilled - or are they yet to be fulfilled at a later time in the secular world of mankind and/or also yet to fulfilled concerning the spiritual Kingdom of Christ?

God, in dealing with the nation of the Israelites, predicts their latter end through the words spoken by His servant Moses and as contained in Deut. Chapters 31 through 33. All the predictions of this final judgment were literally fulfilled at the coming of Christ, and at the end of the Law Age, or Legal Dispensation - thus signaling the final dissolution of that dispensation. The remnants of that people and their name were left for a curse unto God’s chosen, and God then called His (spiritual) people by another name, even the LORD our Righteousness, or the ISRAEL of God. which is Christ, His body that fills all in ALL.

“..And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name..” Isa 65:15. Also see Jer 23:5-6, Jer 24:39-40.

“..That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.” Isa 65:16.

17 For, behold, I create NEW HEAVENS and a NEW EARTH: and the former shall not be remembered, nor come into mind. 18 But be ye glad and rejoice for ever in that which I create: for, behold, I CREATE JERUSALEM a rejoicing, and her people a joy…”

Again, all these things were totally fulfilled at the coming of Christ at His appearance in His glorious Kingdom as these New Heavens and New Earth is represented by the prophet above.

“..And we know that we ARE of God, and the whole world lieth in wickedness. 20 And we know that the Son of God IS come, and hath given us an understanding, that we may know him that IS true, and we ARE in him that is true, even IN his Son Jesus Christ. This IS the true God, and eternal life..” John 5:19-20. Eph 3:9-10.

“..16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you FOR EVER; 17 Even the Spirit of truth; whom the WORLD cannot receive, because it SEETH him not, neither KNOWETH him: but YE know him; for he DWELLETH WITH you, and SHALL BE IN you. 18 I will not leave you comfortless: I WILL COME to you. 19 Yet a LITTLE WHILE , and the world SEETH ME NO MORE; but YE see me: because I LIVE, ye SHALL LIVE also. 20 At THAT DAY ye shall KNOW that I AM IN MY FATHER , and YE IN ME, and I IN YOU..” John 14:16-20.

“..3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ..” Eph 1:3.

20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,.” Eph 1:20.

“..6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus..” Eph 2:6.

>. 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God..”

When someone authors a book they usually give an introduction and/or preface to the book in order to give a short and specific outline in order to inform a prospective reader of information on the contents of the book, so the reader will get a general idea of what the book contains. The Apostles ordinarily used this method in the introduction of their epistles, as Peter did here. Another good example of this method is especially found in the first verses of the book of Revelation where the Apostle John being inspired by the Spirit does exactly this:

“..The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand…” Rev 1:1-3.

And the Spirit of Christ again reinforces the introduction (and contents) of the Book in its ending statements (as many writers do) by again repeating what was said in the beginning of the Book:

“.. And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done…” 7 Behold, I come (org. - I am coming) quickly: blessed is he that keepeth (org. - that is keeping) the sayings of the prophecy of this book…” Rev 22:6-7.

Therefore, Peter also uses this manner here in his opening statements (of 2 Peter), in showing to the churches that which he is writing about concerns the same prophecies which had been given down through the Ages, even to the final prophecy given concerning these things, and which was spoken by Jesus Himself unto His disciples shortly before He left the world of the former dispensation..

3:1 “…This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour..”

Again, and as stated above, when the Apostle Peter wrote these words, he was directing his reader’s attention to something that had been before prophesied all the way back to the Old Testament Prophets, and even to the Patriarchs themselves, such as Enoch, as is also referred to in the epistle of Jude:

“.. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints…” etc. Jude 1:14.

And especially to the words of Jesus which had been committed unto the Apostles (of whom Peter was an Apostle) who had received of these divine predictions as especially contained in the 23 rd through the 24th chapters of Matthew, when Jesus informed them of the not-far-off coming events that would greatly affect their nation - and even finally terminate their national existence as a special people of God as they had formerly stood under the Law Dispensation. The prophets of old time had also prophesied of these things that would take place in the “last days” of that people as a national entity, and as to them especially as being recognized as the favored people of God after the flesh under the former economy. Now, if these predictions as found in Matthew (and other Gospels) pertain to the same things as Peter is speaking of in his epistles, then we should attempt (to say the least) to consistently and rightly sort out, divide and apply these prophecies to their correct time frame, and not be so careless as to give double, alternative and/or even conflicting and contradictory meanings to them.

“Which (voice) came from heaven we heard when we were with him in the holy mount.."

Now, says the Apostle – We have not only seen and heard these things, whereby ye may know that we have not followed cunningly devised fables – but we have also the more sure word of prophecy =-- or rather the word of prophecy, concerning THE COMING OF THE MESSIAH, more fully confirmed. But how more fully confirmed? Why, by the signs which are now discernible by its near approach; whereunto, says the Apostle, ye do – or rather, ye will do well to take heed as to a light shining in a dark place, and the Day Star, or the Sun, arise in your hearts, i.e., till the coming of the Son of Man, as the Messiah, which shall be as visible as the lightning which shines from one end of heaven to the other.”

Many have assumed that these prophecies may pertain to not only that age of time, but equally refer to the events and conditions of the ages of time of this planet earth and the world upon it for as long as it shall stand; While others attempt to equate these prophecies with some futuristic scenario(s) that has been conjured up in their minds so as to fit into other supposed O. T. (and N,T.) prophecies found in the Scriptures which is yet to be fulfilled perhaps in the far-distant future age or ages. The former method has been the general or orthodox and popular view espoused by its adherents down through the centuries, including the Roman Catholics, while the latter has greatly increased in great popularity during the last 150 plus years, but now seems on its demise; Even though these scenarios and interpretations have had their heyday of popularity throughout Christendom - like so many other things that floats around in the skies and brains of the religious world - that does not necessarily make these spurious views plausible or correct when comparing Scripture with Scripture. And the history of both the Bible and the world.

THE TIMES AND SEASONS

“..To every thing there is a season, and a time to every purpose under the heaven..” Ecc 3:1.

“..And he (Jesus) said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power..”

“.. But of the times and the seasons, brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief…” 1 Th 5:1-4.

It is natural for man to think that their own time of living in this perplexing world must be ever getting worse and worse with every generation. However, upon a calm and reasonable reflection from our knowledge of the history of the world, we know that this is not true. Indeed, it is granted that in our present time there are many evils and seemingly evils and dangers that even could threaten present humanity with utter destruction or as far as we know, may bring civilization to the brink of extinction. However, we believe that an omnipotent God is in perfect control of all these events, and regardless of the perceived danger, we are yet consoled and fortified in mind that nothing can exceed the bounds and limits of His Eternal decree in order for all things in His Will concerning these things to transpire, and to also bow to His sovereign Will and say “Righteous are Thy judgments, and Thy ways past finding out.”

Concerning the wickedness of the ancient world for instance, look at the very days of the Apostles: These were some of the worst times of wickedness that has ever existed in the world. When Jesus was born into the world, both the Scriptures and secular history show that the Jews were at the height of wicked living and practices as revealed by the denunciation upon them by Christ Himself. Jesus comparatively describes their perverse generation as being worse sinners even than those of Sodom and Gomorrha and the Ninevites, ( although their leaders professed to be righteous persons) because He said that even the perverted men of Sodom would have repented at His Divine presence and works He did among them - while most of the wicked Jews did not. These were also some of the worst times that ever existed in the pagan world of the Gentiles. Some of the worst and wicked Roman emperors that ever ruled reigned during these very times, such as Caligara, Nero and Domician.

Solomon in Ecc 7:10 says:

“…Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this…”

the wrath or displeasure of God upon sinful man from a fleshly standpoint, and they there are in and after the flesh cannot please God. (Rom 8). But those who are released from those legal restrictions of an abolished dispensation are no longer under its terms and conditions, but under the grace of Christ; For what the Law could not do, in that it was weak through the flesh of (human depravity) God, sending forth His Son in the same likeness of sinful flesh, condemned the sin of the former dispensation in His Own flesh, and thus set the heirs of the promise of faith free from this law of sin and death. Solomon’s days, comparatively, were not better than the days to come for future generations of the children of God, or even for the world of mankind in general. Solomon’s days and times were far worse than the days that were to appear and prosper with the advent of Christ and the spiritual progress of the glorious kingdom of the Son of God: Solomon lived under the elements of the law dispensation and was bound by burdens, limitations and restrictions upon the children of God that were lifted from them by the mercy revealed in Christ. There is no comparison to be made with Solomon’s times and the glorious times that the children of God now live in under the terms and conditions of the New Covenant Dispensation. Solomon was divinely inspired to write a book called Ecclesiastes in which some of the most depressing language of the Old Testament Scriptures can be found. Solomon’s times were portrayed in these writings as being the times that the children of God were yet held and bound under the elements of The Law Dispensation. Solomon’s generations, comparatively, were generations of vanity and vexation of spirit for God’s people, and he concludes this book with this fact. He shows man as only a sinful, natural man, living under the blazing heat of the old legal sun, representing

Solomon, because of the restrictions of the times which he lived in, and the Law which his contemporaries were bound to, he, though their wise representative, could not rise above the earth’s old mundane sun until the Sun of Righteousness was to appear with healing in His wings, flying over Solomon’s old earthly sun in exalted glory in the heavens or skies of the New Heavens and earth, as the Great Archangel and Messenger of the New Covenant, having the everlasting gospel to preach to the inhabitants of the New Jerusalem. God has made foolish the wisdom of that old legal world with all her provisions, so their bare earthly wisdom no longer prevails as a vexing instrument over and among the people of God:

There is no then real proof from the Scriptures or from secular history that the world of mankind in general is getting worse and worse or gradually more wicked as many advocate. It seems to me that this idea is founded more upon human emotionalism, speculation and hysteria than upon (comparatively) known facts - either from secular or ecclesiastical sources.

Therefore, we know that the old world as a general rule has always been a pretty wicked place - But the present inquiry is -- are the texts found in Peter and Jude referring to the general wickedness of mankind, that always has existed since the fall, but rather to a certain or special wickedness that prevailed during the Apostles Age and times of the early church, and which wickedness the Apostles were especially confronted with and therefore suffered tremendously under its enmity and influence?

"..And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.." Rev 11:7-8.

The Old heavens and Old earth (land) of Solomon must give way in the experience of the redeemed in order to make room for the appearance of the New Heaven and New Earth wherein dwells righteousness - even the imputed and applied righteousness of the Lord Jesus Christ. Notice the comparison of the concept of the cosmological heavens and the figurative heavens by the natural mind and the spiritual mind. I found a connection between Addison and Thomas Paine in researching this; and as it is well known, Paine was a Deist (Those who basically believe that God does not actively intervene within the workings of His creation; but pretty much leaves it to function on its own, or run on its own potential; But God actively rules the times and seasons and changes the dispensations of time, and upholds all things by the word of His power concerning the events of time according to His Own Eternal Will and Purpose in Christ. Note my comparison of Psalm 19 with that of the following poet:

Psalm 19
Addison - (altered by T. Paine?)

The spacious firmament on high,
With all the blue ethereal sky,
And spangled heavens, a shining frame,
Their great original proclaim.
The unwearied sun, from day to day,
Does his Creator's power display,
And publishes to every land
The work of an Almighty hand.

Soon as the evening shades prevail,
The moon takes up the wondrous tale,
And nightly to the list'ning earth
Repeats the story of her birth;
Whilst all the stars that round her burn,
And all the planets, in their turn,
Confirm the tidings as they roll,
And spread the truth from pole to pole.

What though in solemn silence all
Move round this dark terrestrial ball
What though no real voice, nor sound,
Amidst their radiant orbs be found,
In reason's ear they all rejoice,
And utter forth a glorious voice,
Forever singing as they shine,
THE HAND THAT MADE US IS DIVINE.

Addison

Psalm 19
By O. Allen Bailey

LM

The heavens Thy glory declare,
The arched sky, Thy handiwork;
But let not some here lay their lair,
When with the Deists, add their quirk;

True, in the Day they give their speech,
From night to night, God’s knowledge’s shown;
But lest man's Reason, Truth impeach,
God shows a Way these have not known.

And though their language speaks to all,
From pole to pole, all o’er this ball;
God’s Power and glory through them call,
And their greatness does man appall;

Christ has prepared Heavens more close
Than those that shine above the skies;
And fairer winds on us now blows
Than those with which earth’s nature ties.

For He has brought new heav’ns to earth;
At peace with God, can raise our eyes;
When His Own Spirit gives new birth,
Our hope is raised above old skies.

Without His Spirit we’d not know
By the bright heavens in the sky,
To rightly praise Him here below;
Or by His Will, To glory rise;

The line of them’s gone through our soul,
These tabernacles He indwells;
Those works shall vanish as a scroll,
Compared to these which now excels;

When they perish, Thou shalt endure,
Thy Power and Glory just the same;
Thy goodness to Thy people sure,
Whom look and trust in Thy dear Name.

They look beyond the Sun's temple,
For Christ alone is all their aim;
His Love draws these, though they're simple,
His Word is above all His Name.

Copyright 2000

O. Allen Bailey

As it is not for us, along with the Apostles, to know the exact timing of events to take place concerning His purpose, yet He gave the Apostles some general warning of the things that would transpire at the end of that dispensation which was also concurrent with the end of the Apostolic Age, and which was to take place in the earth (land) in just a few distant years, and He also informed the disciples of the same - along with the signs that would herald or serve as harbingers for those future believers in order to warn them of these predicted events when these divine predictions were given to them by Jesus before He was seen to depart out of sight from the presence of the men of Galilee in the form of His resurrected body; And is especially the prophecy of Jesus which was committed unto the Apostles, and which the Apostle Peter had personally received from Jesus while they yet stood upon the Mt. Of Olives - and also at other times when Jesus sometimes spoke unto His disciples (along with the Jews) concerning these coming events which would transpire in just a few short years, even within the bounds of that literal human generation; and Jesus said that there was literally even some standing there among them at that present time which would personally witness the literal transpiration of these predicted events.

“..And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power…” Matt 16:27-28.

“..7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen..” Rev 1:7.

“..51 And he saith unto him, Verily, verily, I say unto you, (Nathanael) Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

“..61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven..” Mark 14:61-62.

27 “.. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works..” “..28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom..”

“..It has been argued (probably soundly) that the only reason "Apo Arti" has been rendered differently in this location (as "in the future" or the more ambiguous "hereafter") is that there would be profound doctrinal consequences to the futurists for making Jesus' statement in Matthew 26:64 refer to the time then present. It appears that the same is true for the Preterists. Well, tough noogies!

"It is you who say it. But, I tell you that from this time onward (apo arti) you will see the Son of man seated at the right hand of Power and coming on the clouds of heaven.' Then the high priest tore his clothes and said, 'He has blasphemed. What need of witnesses have we now? There! You have just heard the blasphemy. What is your opinion?' They answered, 'He deserves to die.'"

G. Abbott-Smith's Manual Greek Lexicon of the New Testament gives this definition for arti: "adverb. of coincidence, denoting strictly present time, as contrasted with past or future, just, just now, this moment." A very loose paraphrase of Jesus' declaration in this light might be : "You said it, bro. But I'm telling you, player hater, that though you think you've got me now, you'll be seeing plenty of me and my posse getting the best of you and your homies from now until your sorry murderous lives end" (cue Jules' pseudo-Ezekiel rant in Pulp Fiction). R.T. France, in his Commentary of the Greek Text of Matthew (TNTC), makes this hugely relevant statement:

"Coming on the clouds of heaven (together with the phrase ‘the Son of man’) is a clear allusion to Daniel 7:13,already similarly alluded to in 24:30. . . . We have seen that its natural application in terms of its Old Testament source is to the vindication and enthronement of the Son of man in heaven, not to a descent to earth. It is therefore in this verse a parallel expression to ‘seated at the right hand of Power’; the two phrases refer to the same exhalted state, not to two successive situations or events. In this verse the appropriateness of this interpretation is underlined by the fact that this is to be true ‘from now on’ (hereafter is a quite misleading rendering of the more specific phrase ap’ arti, which, as in 23:39 and 26:29, denotes a new period beginning from now). Indeed it is something which Jesus’ inquisitors themselves will see".. Comments from hyperpreterism.com website (by a preterist-idealist)

Concerning the last two foregoing verses (before the preterist comments) -' When the Son of man comes in his glory' - Matt 16:27-28 - Even according to the rules of good grammar - these two verses are connected together- not only contiguously or sequentially - but are also connected or related in contextual importance as the 28th verse follows as a further explanation of what has been said in the 27th verse. The “verily”, or truly, truly is prefixed to the 28th verse by Jesus in order to emphasize this fact. So here is only another place in Jesus’ words where He gives the true nature of His future coming(s) where He uses the terms and figures of clouds attended with mighty angels (of spiritual and providential nature) to bring the final and last great judgment upon that wicked and perverse generation, and establish His New Kingdom of God in the earth - and thus hail by these mighty signs and plagues upon them, as by pouring out the last vials of His wrath upon them as was also clearly stated by the holy apostle in other places, for instance when he wrote to the Thessalonians concerning these things and referring again to the same predicted wrath and judgment that was now shortly to come upon that nation so as to historically leave her neither root nor branch as a favored people after the flesh:

“..For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 1 Th 2:14-16

15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost..”

This refers to His second coming (in judgment) in the clouds of the glory of His Father to execute judgment and render and reward every one, (of that generation) - both believers and the faithless according to their works, and which was fully revealed not only metaphorically speaking; but was in an outward, open and literal judgment upon that very generation of unbelieving Jews.

This accords with Jesus’ parable of the talents (money), which He immediately follows with the parable of the sheep and goats. Here again are two parables (or statements) of Jesus that are placed in sequential importance in order to further illustrate and explain what He is referring to: Not to the destruction of the whole race of mankind, and the dissolution of the physical earth along with the cosmos; but to the demise of that whole legal dispensation where and when new principles of truth, righteousness and judgment were to be inaugurated by the Son of God Himself and by the power of His Own Spirit - and that by the very presence of His Spirit now indwelling His spiritual people; And in that day when men would be judged according to the inward dictates of a renewed conscience, heart and mind, as also as He spoke and compared these things with the generation of the wicked Jews concerning the need for a complete spiritual renewal or regeneration of that people whose religion was according to the natural precepts of the natural mind which is not subject to the spiritual law of God, and therefore cannot please God. (Rom 8:4)

“..34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned..” Matt 12:34-37.

Here our Lord brings forth the truth that God is no respecter of persons (after the flesh) as these Jews always claimed for themselves as a nation; but..

“… In every nation he that feareth him, and worketh righteousness, is accepted with him…” Acts 10:35.

The fleshly righteous Jew who could do no good in the sight of God, (and no human creature can, and as Christ says to them here) would (in the Day of His second coming ) be judged by the things within or out of their Law - because they were also dead in trespasses and sin along with the Gentiles, and also stood in need of a complete spiritual renewal (as much as did the pagan Gentile) - because the moral sickness was not outward in the flesh; but in the depravity of the human heart which had fallen into transgression of the spiritual law of God.

Paul explains all of this (in Romans) as applying to the Gospel Dispensation, and not to a “general judgment “ scenario or literal event which is to take place at “the end of time”, and which theory has been held as “orthodoxy” by the Romanists down through the centuries, and continued to be basically held by the Reformers - and most other Christians until the present day.

“.. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel..” Rom 2:12-16.

These “secret things of men” were now beginning to be brought to light and judgment by He that was enabled by His Divinity to “speak as never man spoke”; because “of judgment He was come into the world of legalism and its penalty of sin and death”, as the soul that sins shall die, and to bear witness of the truth, that they who are blind may receive sight, and they who in a state of fallen nature think and say they see - may be considered blind in Christ’s judgment when He came in judgment of this world.

“..39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth..” John 9:41

Having said these things, it should be apparent that the judgment that was prophesied by all the ancient prophets, by the Old Testament prophets, and by Christ Himself as the Great Prophet as He spoke to His Disciples on the Mount of Olives was to be fulfilled in that very age of time, and even within that present generation; and the continuation of these judgmental principles would forever work and live experimentally within the "sheep and goats", the "tares and wheat", those who spiritually know God in Christ, and those to whom He has not revealed Himself in a renewed heart and mind, "His Own servants, compared with "wicked" servants", etc. This judgment began at Jerusalem - literally and allegorically - and has continued to the present realms of the Kingdom of God on earth. And as far as we know shall continue with that kingdom "That shall not be left to other people, but shall consume and break to pieces all other kingdoms, and shall stand forever. " that is, perpetually throughout the future ages of the world of mankind

“.. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 10 A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened…”Dan 7:9-10.

“..13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed..” Dan 7:7-13-14.

These prophecies were beginning to be fulfilled at the advent of the Lord Jesus and continue to be fulfilled during the days of His reign as the exalted King where He by His Spirit is even now opening the things of the books of the Law where we are judged after the flesh, and therefore fall as dead men before the righteous Law contained in them; because we are yet judged by them as men living in the flesh, but in Christ in the Spirit we live to God through His Spirit Who is living in us.

“.. Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer…” 1 Pet 4:5-7.

Paul, in speaking of this same judgment upon a quickened sinner, expresses it in another ( but yet similar) way in Rom 7. Dead, alien sinners are dead before God, but they don’t realize it in their conscience until they are brought before His tribunal of justice or into this judgment of conviction of their sinfulness in His sight:

“..9 For I was alive without the law once: but when the commandment came, sin revived, and I died..” Rom 7:8-13..

This same spiritual judgment is also represented by John in his writings in Revelation:

“.. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works..” Rev 20:11-13.

Many, if not most, represent this scenario as yet to literally take place in what they conceive as a futuristic “great white throne, general judgment day setting. ” This has been the general or so-called “orthodox” view of this down through the centuries - but this does not necessarily make this view correct, or conform to that of “comparing spiritual things with spiritual” - because the children of faith have not received the spirit of torment and fear, which was the spirit of bondage and fear that ruled the legal dispensation, but the Spirit of power, and of love, and of a sound mind. 1 Cor 2:13- 14., 2 Tim 1:7.

The old heaven (sanctuary) and earth (land) of the former economy must flee away from the presence of Christ and the Spirit, because the natural man does not receive of the things of the Spirit, and they could not enter to that rest that remains for the people of God because of their unbelief. There was found no place for the carnal Jew within the New Covenant previsions, because they sought after the promises of Christ in Abraham as though they were to be obtained by human merit and outward performances; Thus, they stumbled at that stumbling stone and rock of offense which Christ became unto them; Because Christ’s coming Kingdom was to be spiritual rather that fleshly or natural in nature, and was founded upon better promises of the Old Covenant in the flesh of Abraham. There was left “no place” for them in the spiritual heavens “coming down from God out of heaven.” Or in the New Earth of those He had now indwelt with His Spirit; because He would dwell in them, and walk in them, and He would be unto them a God, and they would be unto Him a people. And not like the terms and conditions of the Old Covenant, His seed He also would He make to endure for ever, and his throne and dominion forever over them as lasting as the days of heaven. If his children forsake His law, and walked not in His judgments; If they broke His statutes, and kept not His commandments; Then would He visit their transgression with the rod, and their iniquity with stripes; but He had already laid the penalty for their sins upon His Dear Son; Nevertheless, His lovingkindness would He not utterly take from Him (Christ), nor suffer His faithfulness to fail - when He cried upon the Tree, “My God, why hast Thou forsaken Me.” The everlasting covenant made in the Eternal Godhead would He not break, nor alter the thing that had gone out of His lips. Psa 89:29-84.

And which John describes in the same Book. When this book of judgment was opened by Christ Jesus, (because only He of all in heaven and earth was worthy, and therefore able to open it - furthermore, it was bound and both sides, or the front and back, so no One but Eternal Omnipotence could have access to this Book which had been bound in God’s purpose until the fullness of time had come in Him to open the book and to begin to reveal the contents and revelations of the will of God in Him at the appearing of His glorious Kingdom, when He abolished death, and brought the Life and Immortality of God to light, which was dwelling in Himself as His Own immortality appearing in the sanctified flesh of His called children.

In opening the books of the law in the convicted conscience of His quickened children, and bringing them into the condemnation of this judgment, and finding them, with the whole world, guilty before God, that every fleshly, boasting mouth of theirs might be stopped at the divine arraignment of the conscience of these under consideration who were found and stood as dead in the sight of God. Rom 3:19.

Jesus spoke in another way of this same judgment in John 5:25-26.

“..Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath he given to the Son to have life in himself..” “..28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation…”

This judgment and resurrection (from death to life, and death death) that Jesus refers to had already begun to take place when He came into the world. He was given this authority over life and death, because He is the life and death of and for His people, as He endured death for them that they might have life, and have it more abundantly, while His word has no present place in those who cannot understand His (spiritual) word:

"..Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. 43 Why do ye not understand my speech? even because ye cannot hear my word. 44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 45 And because I tell you the truth, ye believe me not..." John 8:42-45.

".. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? 2 Cor 2:15-16.15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?.."

Continuing with the text in 1 Peter:

3 “..Knowing this first, that there shall come in the last days scoffers, walking after their own lusts..”

We well know that there are yet many false prophets in our present world. Every child of grace that has been enlightened in the truth of Jesus can perceive this, and will flee from such, for they know not the voice of strangers or the preaching of those who are foreign to the truth as it is in Jesus. Certainly the many errors of the wicked with such have extended on down to our times. However, I think in order to better understand the context of Peter’s writing here, we need to understand that he, along with his fellow apostles, was emphasizing a certain phenomenon of wickedness that would prevail among the Jews and Gentiles of that age and greatly increase among them shortly before its demise.

Scoffers are sometimes also called agnostics, or those who do not believe in things that are very apparent to many others. Jesus charged the unbelieving Jews with this tendency when they scoffed at His ministry, and later they grew worse and worse in this and seemed to become oblivious to the things that were now taking place around and among them as the favored nation of God under that economy.

“… He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3 And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?..” Matt 16:2-3.

But what does the phrase mean, “the last times” that is several times used by the Apostles? I am sure that they understood what they themselves meant by it.

“..3:1 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy…. 8. ”..Reprobate concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all (men, )as theirs also was..”

Paul has given a long list of the character of corrupt persons here. As mentioned above, surely all these types that bear this character yet fill our present society - but notice especially that these were “reprobate concerning the faith.” These must have been castaways from the Apostles as they are represented here.

John also speaks of some who went out from among the Apostles to be made manifest that they were not of them.

Also, during “those last days” there were many who departed from their profession of the Apostolic faith, and gave heed unto doctrines of devils

“..And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation..” 1 Pet 3:4.

The signs of the then present times which attended the dissolution of that age were all around visible to those who were given eyes to see and ears to hear what the coming events of that age did portend as concerning the Jews and the Coming of the Messiah and the end of their days as a national people of God. But many scoffed at these things saying they could see no change of anything at all which had taken place among them. And indeed it was so, for these who remained in unbelief at the Coming of Christ in His Kingdom. His first coming among these was to be as the lowly, suffering and humiliated Jesus, despised and rejected of men; for when they beheld Him in mortal flesh, He had no form or comeliness that they should desire Him. Truly, it is only the spiritually enlightened to the knowledge of Christ and the present glory of His established kingdom in the heavenly realms or places that can really view and enter into the Kingdom that He spoke of to Nicodemus and of which He said to partake of, one must be born from above, or from the heavenly places in Him.

 

ETERNAL and EVERLASTING

“..The whole of this reasoning, every one must immediately perceive, was peculiarly seasonable and admirably adapted to the situation and circumstances, in which the apostles would find themselves placed, in the execution of the commission, which they had received from Jesus. And, it is worthy of particular observation, that what he said to them in the 37th and following verses, is founded upon that most solid and important maxim, that God is rather to be obeyed them man. -or, that duty to him is, at all times, paramount to every other consideration. And, in order that they might see this, in the fullest, and most advantageous light- he goes on to reason with them, in the following energetic terms. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me. As if he had said- if those who receive you, to whom I have given a commission, receive me; it will necessarily and unavoidably follow that if, I am the ambassador of God, and bear about me, his credentials-no man can reject me or contemn my authority, without rejecting the authority of God himself who sent me;- Nor will they who treat me, or those to whom I have given a commission, with the respect to which, as the ambassadors of heaven, we are justly entitled, lose their reward.-v. 41- 42. He that receiveth a prophet, in the name of a prophet, shall receive a prophet’s reward- or the reward due to one who shall be honored with so distinguished a character- and whosoever receiveth a righteous man, in the name of a righteous man, shall receive a righteous man’s reward. And whosoever shall even give to one of these little ones, a cup of cold water only, to drink,in the name of a disciple; verily I say unto you, he shall, in no wise, lose his reward.."

"..If ever clearness and perspicuity were to be found in any writing, either ancient or modern; surely this has a just and undeniable claim to these important and essential characteristics of good writing. What reasoning can be more close- or better adapted to the situation and circumstances of the disciples of Jesus, at the moment of his giving them a commission to act, as his delegates and apostles, in announcing the approach of the Messiah’s kingdom, than the whole of this discourse? And at the same time that it stands distinguished, for clearness and perspicuity; it carries, in every part of it, such unequivocal marks of genuine history, as must leave, upon the mind of every one who considers it, with an impartial and unbiased attention, no doubt of its authenticity- or a single suspicion that the coming of the son of man, in the 23rd verse, which it was the principle object of this minute survey, to illustrate, can possibly relate to any other event than to the coming of the Messiah.. * The Coming of The Messiah by Prof. Nehemiah A. Nisbett A. M. c. 1802.

“..It appears, then, that is Scripture be the best interpreter of Scripture, we have in the Old Testament a key to the interpretation of the prophecies in the New. The same symbolism is found in both, and the imagery of Isaiah, Ezekiel, and the other prophets helps us to understand the imagery of St. Matthew, St. Peter, and St. John. As the dissolution of the material world is not necessary to the fulfillment of Old Testament prophecy, neither is it necessary to the accomplishment of the predictions of the New Testament. But though symbols are metaphorical expressions, they are not unmeaning. It is not necessary to allegorize them, and find a corresponding equivalent for every trope; it is sufficient to regard the imagery as employed to heighten the sublimity of the prediction and to clothe it with impressiveness and grandeur. There are, at the same time, a true propriety and an underlying reality in the symbols of prophecy. The moral and spiritual facts which they represent, the social and ecumenical changes which they typify, could not be adequately set forth by language less majestic and sublime. There is reason for believing that an inadequate apprehension of the real grandeur and significance of such events as the destruction of Jerusalem and the abrogation of the Jewish economy lies at the root of that system of interpretation which maintains that nothing answering to the symbols of the New Testament prophecy has ever taken place. Hence the uncritical and unscriptural figments of double senses, and double, triple, and multiple fulfillments of prophecy. That physical disturbances in nature and extraordinary phenomena in the heavens and in the earth may have accompanied the expiring throes of the Jewish dispensation we are not prepared to deny. It seems to us highly probable that such things were. But the literal fulfillment of the symbols is not essential to the verification of prophecy, which is abundantly proved to be true by the recorded facts of history." (vol. i. p.200).

“..It is quite plain that in our Lord's prediction the expressions "the end," and probably "the end of the world," are used in reference to the entire dissolution of the Jewish economy. The events of that period were very minutely foretold, and our Lord distinctly stated that the existing generation should not pass away till all things respecting "this end" should be fulfilled, This was to be a season of suffering for all; of trial, severe trial, to the followers of Christ; of dreadful judgment on His Jewish opposors, and of glorious triumph to His religion. To this period there are repeated references in the apostolic epistles. "Knowing the time," says the Apostle Paul, "that now it is high time to awake out of sleep, for now is our salvation nearer than when we believed. The night is far spent, the day is at hand." "Be patient," says the Apostle James; "stablish your hearts: for the coming of the Lord draweth nigh." "The Judge standeth before the door." Our Lord's predictions must have been very familiar to the minds of Christians at the time this was written. They must have been looking forward with mingled awe and joy, fear and hope, to their accomplishment: "looking for the things which were coming on the earth;" and it was peculiarly natural for Peter to refer to these events, and to refer to them in words similar to those used by our Lord, as he was one of the disciples who, sitting with his Lord in full view of the city and temple, hears these predictions uttered.. Dr. John Brown of Edinburgh. 1784-1858.

COMMENTS - OAB

Strong's Concordance seems to be In agreement with the understanding of the learned scholars above: The Greek word AIDIOS - ah-id'-ee-os - which according to Strong’s concordance means “eternal” and “everlasting” has been rendered respectively as such in only two places in the New Testament: In Rom 1:20 and Jude 1:6. Transliterated Word = AIDIOS - Phonetic Spelling = ah-id'-ee-os - Adjective

“..For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his ETERNAL power and Godhead; so that they are without excuse:..” Rom 1:20.

“..And the angels which kept not their first estate, but left their own habitation, he hath reserved in EVERLASTING chains under darkness unto the judgment of the great day..” Jude 1:6.

It seems that the K. J. translators realized that there was a difference in the way that the two Apostles had used this Greek word in these passages, and that in harmony with the context; therefore this may have been their reason for using different (english) words in these two places in translating the same orginal Greek term AIDIOS as ETERNAL in one instance, and EVERLASTING in the other. Aidios as used in Romans 1:20 must refer directly to the eternal nature of the power of God Himself, Who is, and is of and in Christ, His Eternal Son; While the word is used by Jude as referring to a judgment which would hold firm until a certain time had transpired to accomplish His purpose upon “the angels “which kept not their first estate, but left their own habitation” - and at the time of the Apostle Jude’s writing were yet awaiting “the judgment of this great day.” Aionios (S166). The word used frequently (by preterists, especially) to proving "it does not refer to the end of the world, but to the end of the age" On Mt. 24:3, Aionios is here also translated by Strong as: " for ever, an unbroken age, perpetuity of time, eternity the worlds, universe, period of time, age ". Aei - ah-eye' is from the same as Aion (S165) - ahee-ohn' , meaning “perpetually, incessantly invariably, at any and every time: when according to the circumstances something is or ought to be done again.” - Strong’s (104), so we see from Strong’s that these terms seem very synonymous as referring to the Ages of time. (rather then to the end of the physical world.)

Therefore, the main thing to remember about the related foregoing terms is that they refer much more (or altogether) to “Age” and “The Ages” than does the Greek word Kosmos, which is nearly always properly rendered “world” in the KJV. However, the KJV has sometimes translated Aion as “world”, which has often led English readers to think the passages refer to the world of mankind and the material world in an absolute sense. (rather than referring to the ages of time.) Then what is the difference between Aionios (S166) and Aion - if any?

Abbo of Fleury (c.945-c.1004) “When I was a young man I heard a sermon about the end of the world preached before people in the cathedral of Paris. According to this, as soon as the number of a thousand years was completed, the Antichrist would come and the Last Judgment would follow in a brief time. I opposed this sermon with what force I could from passages in the Gospels, the Apocalypse and the Book of Daniel” (Apologetic Work)

In the Parable of The Tares in Matt 13:38, the KJV has properly translated Kosmos and Aion together in the same parable, which again without inquiring to the original might lead some to think that the KJV translators had here again incorrectly translated these terms. However, with close observation, notice that “the WORLD” in verse 38 refers NOT to the world of mankind in general, but only to the FIELD in which those whom Jesus referred to inhabited or grew up in, and in accordance with His other parables such as The Separation of The Sheep and Goats, The Rich Man and Lazerus, the Wicked Husbandmen, etc., which parables concerned that present generation, was to be shortly plucked up so the wheat or spiritual children among them might have a place to grow instead of being choked down by these allegorical, spiritually worthless tares as represented in the Lord’s parable. Hence, the fire of God’s judgment that was to come upon that present generation, and seems to be that which was under consideration by our Lord.

--So, the term Kosmos has indeed here been rendered correctly by the KJV translators, as the FIELD in the parable is the Greek- Agros according to Strong’s, because it is there defined as “ land, the field, the country, a piece of land, bit of tillage, the farms, country seats, neighbouring hamlet.”. And which represented the nation of the Jews, and the land of Israel, especially Jerusalem of Judea. This definition certainly corresponds much more with the opinion that Jesus was not referring to the “world” as the kosmos or the world of mankind in general; neither to the material or physical world; but to a special field or certain piece of (material) land . And too, the 39th verse has been properly rendered from the Greek - Aion in accordance with the above Strong’s definitions and most all other translations as the NKJV also has rendered it. However, the NKJV has here again followed the KJV and incorrectly translated Aion (Age) of verse 40 as “world” Greek -(Kosmos)

OAB

Acts 1:7.

The power and coming of our Lord Jesus Christ

2 Peter

By O. Allen Bailey

“..16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 2 Pet 1:16-19.

17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

“…And this voice which came from heaven we heard, when we were with him in the holy mount.

19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts..”

I have purposed to write this treatise upon 2 Peter and give my view of its Scriptural significance and relationships because I have perceived so much religious teaching that has been based upon human emotionalism, speculation and ecclesiastical tradition much more than upon principles of spiritual understanding and truth which are contained in the holy oracles of God . The only understanding that we have is the understanding that God is pleased to give us, and that works in accordance with the credibility learned or perceived in our own spiritual minds by an emerging consistency, leading us to one conclusion regarding New Testament prophecy: That the Bible from an historical standpoint has been largely, if not entirely fulfilled, and which understanding can be realized through study and patience in accordance even with human logic and common sense which has been sanctified and enlightened by the Holy Spirit of Christ. This seems to have been my experience along the way in being given to think and study about these things; However, I don’t want to be so dogmatic and conceited within this body of human vanity that I could not be in error on this, as I have been in error on so many things in the past. May the interested reader also be given patience, and bear with me in this composition when it may seem to get tedious or boring to them, Run counter to theircherished beliefs, and perhaps sometimes sound very fanciful. But though my take on this subject may appear a fantasy to many others, I assure you that I have been impressed to put much thought and searching into it from Holy Writ, as these things have been pieced together in my own mind over the years. I have felt somewhat like those of whom the prophet wrote, which of course represented the blinded Jews who could not understand spiritual things, and whose natural wisdom was made foolishness at the coming of the Son of God and the glorious appearing of His Kingdom:

“..16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty..”

As Christ had foretold to His Apostles, there were to be many false Christs or Messiahs that would arise during the Apostolic Age - and as was shown, not only in the New Testament scriptures, but also from secular history, such as the writings of Josephus. Also, there were to be many skeptics to the gospel among the unbelieving Jews who were saying: “Where is the promise of the Messiah's coming?” - We see no evidence of the coming of the promised Messiah. “As far as we can see, everything is continuing just as it always has.” These were also saying that the gospel which the Apostles and early believers were preaching was based only upon “cunningly devised fables”. And that no Savior had actually appeared for the deliverance of Israel. (As far as they could tell)

To refute this opposition to the Gospel, Peter reminds the church that they did not need to make up any fables as the unbelieving Jews accused them of doing, but that they (The Disciples) were even personal eye-witnesses to the glory of the Messiah when His glory was revealed in His transfiguration upon the Mount where they not only saw His glory, but heard the voice of God from this exceeding glory. This is the primary meaning or application of these verses from the historical perspective that they were written by Peter; but we also realize that they had and still have a continuing application for the church down through the future ages of time, because unbelief of the Coming of Christ still abounds among those called Jews, as well as multitudes of others.

But since Peter is mainly referring to the unbelief of the Jews during the Apostolic Age, he further adds to the foregoing:

19 “… We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts..” 2 Pet 1:16-19.

This word of prophecy (the old testament scriptures) especially applied to the case of the Jews, because unto them were “committed the oracles of God.” and even if they did not believe the account as given by Peter when He personally witnessed the supernatural glory of Jesus on the Mount of transfiguration - yet he refers the Jew to their own scriptures where it was clearly shown that according to their prophets, Jesus could have been no other than the promised Messiah - Even as the mighty and eloquent Apollos had convinced them from the force and testimony of their own Scriptures that Jesus was the Christ:

“..For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ..” Acts 18:28.

However. the bulk of the Jews (at the writing of Peter, which was late into the Apostolic Age) had remained in unbelief as concerning and believing that Jesus was indeed the promised Messiah. They stumbled at that stumbling stone and the rock which was an offense unto them, and one reason for this was because His Coming did not accord with their preconceived notions of the coming of their Anointed One; because they were not given the to understand the true nature of the Coming of their Deliverer - Not only so, but according to the words of Peter, and the words of Jesus, their generation had waxed worse and worse in wickedness) And this is the subject that Peter is primarily addressing and dealing with in this and the following passages.

Concerning that Peter (in the mind of the writer) is speaking of the dissolution of the Law Dispensation along with the full establishment of the New Covenant, he therefore shows that in the purpose of God in Christ every vestige of the old economy must be removed before the New Dispensation could shine in its full glory. Since God had made a covenant of works with the participants of the former establishment, all of the provisions contained in that agreement must be fulfilled in time. One provision of this contract between God and the Israel was that when they had utterly forsaken Him and violated the terms of that covenant, a certain and final destruction would then come upon them.

The question then under consideration is did the foregoing predictions occur, and is the Apostle Peter referring to the fulfillment of these prophecies to be consummated in a very short period of time, and what are/was the perceived nature of the fulfillment of these prophecies, and also, when and where were they fulfilled - or are they yet to be fulfilled at a later time in the secular world of mankind and/or also yet to fulfilled concerning the spiritual Kingdom of Christ?

God, in dealing with the nation of the Israelites, predicts their latter end through the words spoken by His servant Moses and as contained in Deut. Chapters 31 through 33. All the predictions of this final judgment were literally fulfilled at the coming of Christ, and at the end of the Law Age, or Legal Dispensation - thus signaling the final dissolution of that dispensation. The remnants of that people and their name were left for a curse unto God’s chosen, and God then called His (spiritual) people by another name, even the LORD our Righteousness, or the ISRAEL of God. which is Christ, His body that fills all in ALL.

“..And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name..” Isa 65:15. Also see Jer 23:5-6, Jer 24:39-40.

“..That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.” Isa 65:16.

17 For, behold, I create NEW HEAVENS and a NEW EARTH: and the former shall not be remembered, nor come into mind. 18 But be ye glad and rejoice for ever in that which I create: for, behold, I CREATE JERUSALEM a rejoicing, and her people a joy…”

Again, all these things were totally fulfilled at the coming of Christ at His appearance in His glorious Kingdom as these New Heavens and New Earth is represented by the prophet above.

“..And we know that we ARE of God, and the whole world lieth in wickedness. 20 And we know that the Son of God IS come, and hath given us an understanding, that we may know him that IS true, and we ARE in him that is true, even IN his Son Jesus Christ. This IS the true God, and eternal life..” John 5:19-20. Eph 3:9-10.

“..16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you FOR EVER; 17 Even the Spirit of truth; whom the WORLD cannot receive, because it SEETH him not, neither KNOWETH him: but YE know him; for he DWELLETH WITH you, and SHALL BE IN you. 18 I will not leave you comfortless: I WILL COME to you. 19 Yet a LITTLE WHILE , and the world SEETH ME NO MORE; but YE see me: because I LIVE, ye SHALL LIVE also. 20 At THAT DAY ye shall KNOW that I AM IN MY FATHER , and YE IN ME, and I IN YOU..” John 14:16-20.

“..3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ..” Eph 1:3.

20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,.” Eph 1:20.

“..6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus..” Eph 2:6.

>. 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God..”

When someone authors a book they usually give an introduction and/or preface to the book in order to give a short and specific outline in order to inform a prospective reader of information on the contents of the book, so the reader will get a general idea of what the book contains. The Apostles ordinarily used this method in the introduction of their epistles, as Peter did here. Another good example of this method is especially found in the first verses of the book of Revelation where the Apostle John being inspired by the Spirit does exactly this:

“..The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand…” Rev 1:1-3.

And the Spirit of Christ again reinforces the introduction (and contents) of the Book in its ending statements (as many writers do) by again repeating what was said in the beginning of the Book:

“.. And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done…” 7 Behold, I come (org. - I am coming) quickly: blessed is he that keepeth (org. - that is keeping) the sayings of the prophecy of this book…” Rev 22:6-7.

Therefore, Peter also uses this manner here in his opening statements (of 2 Peter), in showing to the churches that which he is writing about concerns the same prophecies which had been given down through the Ages, even to the final prophecy given concerning these things, and which was spoken by Jesus Himself unto His disciples shortly before He left the world of the former dispensation..

3:1 “…This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour..”

Again, and as stated above, when the Apostle Peter wrote these words, he was directing his reader’s attention to something that had been before prophesied all the way back to the Old Testament Prophets, and even to the Patriarchs themselves, such as Enoch, as is also referred to in the epistle of Jude:

“.. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints…” etc. Jude 1:14.

And especially to the words of Jesus which had been committed unto the Apostles (of whom Peter was an Apostle) who had received of these divine predictions as especially contained in the 23 rd through the 24th chapters of Matthew, when Jesus informed them of the not-far-off coming events that would greatly affect their nation - and even finally terminate their national existence as a special people of God as they had formerly stood under the Law Dispensation. The prophets of old time had also prophesied of these things that would take place in the “last days” of that people as a national entity, and as to them especially as being recognized as the favored people of God after the flesh under the former economy. Now, if these predictions as found in Matthew (and other Gospels) pertain to the same things as Peter is speaking of in his epistles, then we should attempt (to say the least) to consistently and rightly sort out, divide and apply these prophecies to their correct time frame, and not be so careless as to give double, alternative and/or even conflicting and contradictory meanings to them.

“Which (voice) came from heaven we heard when we were with him in the holy mount.."

Now, says the Apostle – We have not only seen and heard these things, whereby ye may know that we have not followed cunningly devised fables – but we have also the more sure word of prophecy =-- or rather the word of prophecy, concerning THE COMING OF THE MESSIAH, more fully confirmed. But how more fully confirmed? Why, by the signs which are now discernible by its near approach; whereunto, says the Apostle, ye do – or rather, ye will do well to take heed as to a light shining in a dark place, and the Day Star, or the Sun, arise in your hearts, i.e., till the coming of the Son of Man, as the Messiah, which shall be as visible as the lightning which shines from one end of heaven to the other.”

Many have assumed that these prophecies may pertain to not only that age of time, but equally refer to the events and conditions of the ages of time of this planet earth and the world upon it for as long as it shall stand; While others attempt to equate these prophecies with some futuristic scenario(s) that has been conjured up in their minds so as to fit into other supposed O. T. (and N,T.) prophecies found in the Scriptures which is yet to be fulfilled perhaps in the far-distant future age or ages. The former method has been the general or orthodox and popular view espoused by its adherents down through the centuries, including the Roman Catholics, while the latter has greatly increased in great popularity during the last 150 plus years, but now seems on its demise; Even though these scenarios and interpretations have had their heyday of popularity throughout Christendom - like so many other things that floats around in the skies and brains of the religious world - that does not necessarily make these spurious views plausible or correct when comparing Scripture with Scripture. And the history of both the Bible and the world.

THE TIMES AND SEASONS

“..To every thing there is a season, and a time to every purpose under the heaven..” Ecc 3:1.

“..And he (Jesus) said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power..”

“.. But of the times and the seasons, brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief…” 1 Th 5:1-4.

It is natural for man to think that their own time of living in this perplexing world must be ever getting worse and worse with every generation. However, upon a calm and reasonable reflection from our knowledge of the history of the world, we know that this is not true. Indeed, it is granted that in our present time there are many evils and seemingly evils and dangers that even could threaten present humanity with utter destruction or as far as we know, may bring civilization to the brink of extinction. However, we believe that an omnipotent God is in perfect control of all these events, and regardless of the perceived danger, we are yet consoled and fortified in mind that nothing can exceed the bounds and limits of His Eternal decree in order for all things in His Will concerning these things to transpire, and to also bow to His sovereign Will and say “Righteous are Thy judgments, and Thy ways past finding out.”

Concerning the wickedness of the ancient world for instance, look at the very days of the Apostles: These were some of the worst times of wickedness that has ever existed in the world. When Jesus was born into the world, both the Scriptures and secular history show that the Jews were at the height of wicked living and practices as revealed by the denunciation upon them by Christ Himself. Jesus comparatively describes their perverse generation as being worse sinners even than those of Sodom and Gomorrha and the Ninevites, ( although their leaders professed to be righteous persons) because He said that even the perverted men of Sodom would have repented at His Divine presence and works He did among them - while most of the wicked Jews did not. These were also some of the worst times that ever existed in the pagan world of the Gentiles. Some of the worst and wicked Roman emperors that ever ruled reigned during these very times, such as Caligara, Nero and Domician.

Solomon in Ecc 7:10 says:

“…Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this…”

Solomon’s days, comparatively, were not better than the days to come for future generations of the children of God, or even for the world of mankind in general. Solomon’s days and times were far worse than the days that were to appear and prosper with the advent of Christ and the spiritual progress of the glorious kingdom of the Son of God: Solomon lived under the elements of the law dispensation and was bound by burdens, limitations and restrictions upon the children of God that were lifted from them by the mercy revealed in Christ. There is no comparison to be made with Solomon’s times and the glorious times that the children of God now live in under the terms and conditions of the New Covenant Dispensation. Solomon was divinely inspired to write a book called Ecclesiastes in which some of the most depressing language of the Old Testament Scriptures can be found. Solomon’s times were portrayed in these writings as being the times that the children of God were yet held and bound under the elements of The Law Dispensation. Solomon’s generations, comparatively, were generations of vanity and vexation of spirit for God’s people, and he concludes this book with this fact. He shows man as only a sinful, natural man, living under the blazing heat of the old legal sun, representing the wrath or displeasure of God upon sinful man from a fleshly standpoint, and they there are in and after the flesh cannot please God. (Rom 8). But those who are released from those legal restrictions of an abolished dispensation are no longer under its terms and conditions, but under the grace of Christ; For what the Law could not do, in that it was weak through the flesh of (human depravity) God, sending forth His Son in the same likeness of sinful flesh, condemned the sin of the former dispensation in His Own flesh, and thus set the heirs of the promise of faith free from this law of sin and death.

Solomon, because of the restrictions of the times which he lived in, and the Law which his contemporaries were bound to, he, though their wise representative, could not rise above the earth’s old mundane sun until the Sun of Righteousness was to appear with healing in His wings, flying over Solomon’s old earthly sun in exalted glory in the heavens or skies of the New Heavens and earth, as the Great Archangel and Messenger of the New Covenant, having the everlasting gospel to preach to the inhabitants of the New Jerusalem. God has made foolish the wisdom of that old legal world with all her provisions, so their bare earthly wisdom no longer prevails as a vexing instrument over and among the people of God:

There is no then real proof from the Scriptures or from secular history that the world of mankind in general is getting worse and worse or gradually more wicked as many advocate. It seems to me that this idea is founded more upon human emotionalism, speculation and hysteria than upon (comparatively) known facts - either from secular or ecclesiastical sources.

Therefore, we know that the old world as a general rule has always been a pretty wicked place - But the present inquiry is -- are the texts found in Peter and Jude referring to the general wickedness of mankind, that always has existed since the fall, but rather to a certain or special wickedness that prevailed during the Apostles Age and times of the early church, and which wickedness the Apostles were especially confronted with and therefore suffered tremendously under its enmity and influence?

"..And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.." Rev 11:7-8.

The Old heavens and Old earth (land) of Solomon must give way in the experience of the redeemed in order to make room for the appearance of the New Heaven and New Earth wherein dwells righteousness - even the imputed and applied righteousness of the Lord Jesus Christ. Notice the comparison of the concept of the cosmological heavens and the figurative heavens by the natural mind and the spiritual mind. I found a connection between Addison and Thomas Paine in researching this; and as it is well known, Paine was a Deist (Those who basically believe that God does not actively intervene within the workings of His creation; but pretty much leaves it to function on its own, or run on its own potential; But God actively rules the times and seasons and changes the dispensations of time, and upholds all things by the word of His power concerning the events of time according to His Own Eternal Will and Purpose in Christ. Note my comparison of Psalm 19 with that of the following poet:

Psalm 19
Addison - (altered by T. Paine?)

The spacious firmament on high,
With all the blue ethereal sky,
And spangled heavens, a shining frame,
Their great original proclaim.
The unwearied sun, from day to day,
Does his Creator's power display,
And publishes to every land
The work of an Almighty hand.

Soon as the evening shades prevail,
The moon takes up the wondrous tale,
And nightly to the list'ning earth
Repeats the story of her birth;
Whilst all the stars that round her burn,
And all the planets, in their turn,
Confirm the tidings as they roll,
And spread the truth from pole to pole.

What though in solemn silence all
Move round this dark terrestrial ball
What though no real voice, nor sound,
Amidst their radiant orbs be found,
In reason's ear they all rejoice,
And utter forth a glorious voice,
Forever singing as they shine,
THE HAND THAT MADE US IS DIVINE.

Addison

Psalm 19
By O. Allen Bailey

LM

The heavens Thy glory declare,
The arched sky, Thy handiwork;
But let not some here lay their lair,
When with the Deists, add their quirk;

True, in the Day they give their speech,
From night to night, God’s knowledge’s shown;
But lest man's Reason, Truth impeach,
God shows a Way these have not known.

And though their language speaks to all,
From pole to pole, all o’er this ball;
God’s Power and glory through them call,
And their greatness does man appall;

Christ has prepared Heavens more close
Than those that shine above the skies;
And fairer winds on us now blows
Than those with which earth’s nature ties.

For He has brought new heav’ns to earth;
At peace with God, can raise our eyes;
When His Own Spirit gives new birth,
Our hope is raised above old skies.

Without His Spirit we’d not know
By the bright heavens in the sky,
To rightly praise Him here below;
Or by His Will, To glory rise;

The line of them’s gone through our soul,
These tabernacles He indwells;
Those works shall vanish as a scroll,
Compared to these which now excels;

When they perish, Thou shalt endure,
Thy Power and Glory just the same;
Thy goodness to Thy people sure,
Whom look and trust in Thy dear Name.

They look beyond the Sun's temple,
For Christ alone is all their aim;
His Love draws these, though they're simple,
His Word is above all His Name.

Copyright 2000

O. Allen Bailey

As it is not for us, along with the Apostles, to know the exact timing of events to take place concerning His purpose, yet He gave the Apostles some general warning of the things that would transpire at the end of that dispensation which was also concurrent with the end of the Apostolic Age, and which was to take place in the earth (land) in just a few distant years, and He also informed the disciples of the same - along with the signs that would herald or serve as harbingers for those future believers in order to warn them of these predicted events when these divine predictions were given to them by Jesus before He was seen to depart out of sight from the presence of the men of Galilee in the form of His resurrected body; And is especially the prophecy of Jesus which was committed unto the Apostles, and which the Apostle Peter had personally received from Jesus while they yet stood upon the Mt. Of Olives - and also at other times when Jesus sometimes spoke unto His disciples (along with the Jews) concerning these coming events which would transpire in just a few short years, even within the bounds of that literal human generation; and Jesus said that there was literally even some standing there among them at that present time which would personally witness the literal transpiration of these predicted events.

“..And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power…” Matt 16:27-28.

“..7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen..” Rev 1:7.

“..51 And he saith unto him, Verily, verily, I say unto you, (Nathanael) Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

“..61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven..” Mark 14:61-62.

27 “.. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works..” “..28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom..”

“..It has been argued (probably soundly) that the only reason "Apo Arti" has been rendered differently in this location (as "in the future" or the more ambiguous "hereafter") is that there would be profound doctrinal consequences to the futurists for making Jesus' statement in Matthew 26:64 refer to the time then present. It appears that the same is true for the Preterists. Well, tough noogies!

"It is you who say it. But, I tell you that from this time onward (apo arti) you will see the Son of man seated at the right hand of Power and coming on the clouds of heaven.' Then the high priest tore his clothes and said, 'He has blasphemed. What need of witnesses have we now? There! You have just heard the blasphemy. What is your opinion?' They answered, 'He deserves to die.'"

G. Abbott-Smith's Manual Greek Lexicon of the New Testament gives this definition for arti: "adverb. of coincidence, denoting strictly present time, as contrasted with past or future, just, just now, this moment." A very loose paraphrase of Jesus' declaration in this light might be : "You said it, bro. But I'm telling you, player hater, that though you think you've got me now, you'll be seeing plenty of me and my posse getting the best of you and your homies from now until your sorry murderous lives end" (cue Jules' pseudo-Ezekiel rant in Pulp Fiction). R.T. France, in his Commentary of the Greek Text of Matthew (TNTC), makes this hugely relevant statement:

"Coming on the clouds of heaven (together with the phrase ‘the Son of man’) is a clear allusion to Daniel 7:13,already similarly alluded to in 24:30. . . . We have seen that its natural application in terms of its Old Testament source is to the vindication and enthronement of the Son of man in heaven, not to a descent to earth. It is therefore in this verse a parallel expression to ‘seated at the right hand of Power’; the two phrases refer to the same exhalted state, not to two successive situations or events. In this verse the appropriateness of this interpretation is underlined by the fact that this is to be true ‘from now on’ (hereafter is a quite misleading rendering of the more specific phrase ap’ arti, which, as in 23:39 and 26:29, denotes a new period beginning from now). Indeed it is something which Jesus’ inquisitors themselves will see".. Comments from hyperpreterism.com website (by a preterist-idealist)

Concerning the last two foregoing verses (before the preterist comments) -' When the Son of man comes in his glory' - Matt 16:27-28 - Even according to the rules of good grammar - these two verses are connected together- not only contiguously or sequentially - but are also connected or related in contextual importance as the 28th verse follows as a further explanation of what has been said in the 27th verse. The “verily”, or truly, truly is prefixed to the 28th verse by Jesus in order to emphasize this fact. So here is only another place in Jesus’ words where He gives the true nature of His future coming(s) where He uses the terms and figures of clouds attended with mighty angels (of spiritual and providential nature) to bring the final and last great judgment upon that wicked and perverse generation, and establish His New Kingdom of God in the earth - and thus hail by these mighty signs and plagues upon them, as by pouring out the last vials of His wrath upon them as was also clearly stated by the holy apostle in other places, for instance when he wrote to the Thessalonians concerning these things and referring again to the same predicted wrath and judgment that was now shortly to come upon that nation so as to historically leave her neither root nor branch as a favored people after the flesh:

“..For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 1 Th 2:14-16

15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost..”

This refers to His second coming (in judgment) in the clouds of the glory of His Father to execute judgment and render and reward every one, (of that generation) - both believers and the faithless according to their works, and which was fully revealed not only metaphorically speaking; but was in an outward, open and literal judgment upon that very generation of unbelieving Jews.

This accords with Jesus’ parable of the talents (money), which He immediately follows with the parable of the sheep and goats. Here again are two parables (or statements) of Jesus that are placed in sequential importance in order to further illustrate and explain what He is referring to: Not to the destruction of the whole race of mankind, and the dissolution of the physical earth along with the cosmos; but to the demise of that whole legal dispensation where and when new principles of truth, righteousness and judgment were to be inaugurated by the Son of God Himself and by the power of His Own Spirit - and that by the very presence of His Spirit now indwelling His spiritual people; And in that day when men would be judged according to the inward dictates of a renewed conscience, heart and mind, as also as He spoke and compared these things with the generation of the wicked Jews concerning the need for a complete spiritual renewal or regeneration of that people whose religion was according to the natural precepts of the natural mind which is not subject to the spiritual law of God, and therefore cannot please God. (Rom 8:4)

“..34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned..” Matt 12:34-37.

Here our Lord brings forth the truth that God is no respecter of persons (after the flesh) as these Jews always claimed for themselves as a nation; but..

“… In every nation he that feareth him, and worketh righteousness, is accepted with him…” Acts 10:35.

The fleshly righteous Jew who could do no good in the sight of God, (and no human creature can, and as Christ says to them here) would (in the Day of His second coming ) be judged by the things within or out of their Law - because they were also dead in trespasses and sin along with the Gentiles, and also stood in need of a complete spiritual renewal (as much as did the pagan Gentile) - because the moral sickness was not outward in the flesh; but in the depravity of the human heart which had fallen into transgression of the spiritual law of God.

Paul explains all of this (in Romans) as applying to the Gospel Dispensation, and not to a “general judgment “ scenario or literal event which is to take place at “the end of time”, and which theory has been held as “orthodoxy” by the Romanists down through the centuries, and continued to be basically held by the Reformers - and most other Christians until the present day.

“.. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel..” Rom 2:12-16.

These “secret things of men” were now beginning to be brought to light and judgment by He that was enabled by His Divinity to “speak as never man spoke”; because “of judgment He was come into the world of legalism and its penalty of sin and death”, as the soul that sins shall die, and to bear witness of the truth, that they who are blind may receive sight, and they who in a state of fallen nature think and say they see - may be considered blind in Christ’s judgment when He came in judgment of this world.

“..39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth..” John 9:41

Having said these things, it should be apparent that the judgment that was prophesied by all the ancient prophets, by the Old Testament prophets, and by Christ Himself as the Great Prophet as He spoke to His Disciples on the Mount of Olives was to be fulfilled in that very age of time, and even within that present generation; and the continuation of these judgmental principles would forever work and live experimentally within the "sheep and goats", the "tares and wheat", those who spiritually know God in Christ, and those to whom He has not revealed Himself in a renewed heart and mind, "His Own servants, compared with "wicked" servants", etc. This judgment began at Jerusalem - literally and allegorically - and has continued to the present realms of the Kingdom of God on earth. And as far as we know shall continue with that kingdom "That shall not be left to other people, but shall consume and break to pieces all other kingdoms, and shall stand forever. " that is, perpetually throughout the future ages of the world of mankind

“.. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 10 A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened…”Dan 7:9-10.

“..13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed..” Dan 7:7-13-14.

These prophecies were beginning to be fulfilled at the advent of the Lord Jesus and continue to be fulfilled during the days of His reign as the exalted King where He by His Spirit is even now opening the things of the books of the Law where we are judged after the flesh, and therefore fall as dead men before the righteous Law contained in them; because we are yet judged by them as men living in the flesh, but in Christ in the Spirit we live to God through His Spirit Who is living in us.

“.. Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7 But the end of all things is at hand: be ye therefore sober, and watch unto prayer…” 1 Pet 4:5-7.

Paul, in speaking of this same judgment upon a quickened sinner, expresses it in another ( but yet similar) way in Rom 7. Dead, alien sinners are dead before God, but they don’t realize it in their conscience until they are brought before His tribunal of justice or into this judgment of conviction of their sinfulness in His sight:

“..9 For I was alive without the law once: but when the commandment came, sin revived, and I died..” Rom 7:8-13..

This same spiritual judgment is also represented by John in his writings in Revelation:

“.. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works..” Rev 20:11-13.

Many, if not most, represent this scenario as yet to literally take place in what they conceive as a futuristic “great white throne, general judgment day setting. ” This has been the general or so-called “orthodox” view of this down through the centuries - but this does not necessarily make this view correct, or conform to that of “comparing spiritual things with spiritual” - because the children of faith have not received the spirit of torment and fear, which was the spirit of bondage and fear that ruled the legal dispensation, but the Spirit of power, and of love, and of a sound mind. 1 Cor 2:13- 14., 2 Tim 1:7.

The old heaven (sanctuary) and earth (land) of the former economy must flee away from the presence of Christ and the Spirit, because the natural man does not receive of the things of the Spirit, and they could not enter to that rest that remains for the people of God because of their unbelief. There was found no place for the carnal Jew within the New Covenant previsions, because they sought after the promises of Christ in Abraham as though they were to be obtained by human merit and outward performances; Thus, they stumbled at that stumbling stone and rock of offense which Christ became unto them; Because Christ’s coming Kingdom was to be spiritual rather that fleshly or natural in nature, and was founded upon better promises of the Old Covenant in the flesh of Abraham. There was left “no place” for them in the spiritual heavens “coming down from God out of heaven.” Or in the New Earth of those He had now indwelt with His Spirit; because He would dwell in them, and walk in them, and He would be unto them a God, and they would be unto Him a people. And not like the terms and conditions of the Old Covenant, His seed He also would He make to endure for ever, and his throne and dominion forever over them as lasting as the days of heaven. If his children forsake His law, and walked not in His judgments; If they broke His statutes, and kept not His commandments; Then would He visit their transgression with the rod, and their iniquity with stripes; but He had already laid the penalty for their sins upon His Dear Son; Nevertheless, His lovingkindness would He not utterly take from Him (Christ), nor suffer His faithfulness to fail - when He cried upon the Tree, “My God, why hast Thou forsaken Me.” The everlasting covenant made in the Eternal Godhead would He not break, nor alter the thing that had gone out of His lips. Psa 89:29-84.

And which John describes in the same Book. When this book of judgment was opened by Christ Jesus, (because only He of all in heaven and earth was worthy, and therefore able to open it - furthermore, it was bound and both sides, or the front and back, so no One but Eternal Omnipotence could have access to this Book which had been bound in God’s purpose until the fullness of time had come in Him to open the book and to begin to reveal the contents and revelations of the will of God in Him at the appearing of His glorious Kingdom, when He abolished death, and brought the Life and Immortality of God to light, which was dwelling in Himself as His Own immortality appearing in the sanctified flesh of His called children.

In opening the books of the law in the convicted conscience of His quickened children, and bringing them into the condemnation of this judgment, and finding them, with the whole world, guilty before God, that every fleshly, boasting mouth of theirs might be stopped at the divine arraignment of the conscience of these under consideration who were found and stood as dead in the sight of God. Rom 3:19.

Jesus spoke in another way of this same judgment in John 5:25-26.

“..Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath he given to the Son to have life in himself..” “..28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation…”

This judgment and resurrection (from death to life, and death death) that Jesus refers to had already begun to take place when He came into the world. He was given this authority over life and death, because He is the life and death of and for His people, as He endured death for them that they might have life, and have it more abundantly, while His word has no present place in those who cannot understand His (spiritual) word:

"..Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. 43 Why do ye not understand my speech? even because ye cannot hear my word. 44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 45 And because I tell you the truth, ye believe me not..." John 8:42-45.

".. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? 2 Cor 2:15-16.15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?.."

Continuing with the text in 1 Peter:

3 “..Knowing this first, that there shall come in the last days scoffers, walking after their own lusts..”

We well know that there are yet many false prophets in our present world. Every child of grace that has been enlightened in the truth of Jesus can perceive this, and will flee from such, for they know not the voice of strangers or the preaching of those who are foreign to the truth as it is in Jesus. Certainly the many errors of the wicked with such have extended on down to our times. However, I think in order to better understand the context of Peter’s writing here, we need to understand that he, along with his fellow apostles, was emphasizing a certain phenomenon of wickedness that would prevail among the Jews and Gentiles of that age and greatly increase among them shortly before its demise.

Scoffers are sometimes also called agnostics, or those who do not believe in things that are very apparent to many others. Jesus charged the unbelieving Jews with this tendency when they scoffed at His ministry, and later they grew worse and worse in this and seemed to become oblivious to the things that were now taking place around and among them as the favored nation of God under that economy.

“… He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3 And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?..” Matt 16:2-3.

But what does the phrase mean, “the last times” that is several times used by the Apostles? I am sure that they understood what they themselves meant by it.

“..3:1 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy…. 8. ”..Reprobate concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all (men, )as theirs also was..”

Paul has given a long list of the character of corrupt persons here. As mentioned above, surely all these types that bear this character yet fill our present society - but notice especially that these were “reprobate concerning the faith.” These must have been castaways from the Apostles as they are represented here.

John also speaks of some who went out from among the Apostles to be made manifest that they were not of them.

Also, during “those last days” there were many who departed from their profession of the Apostolic faith, and gave heed unto doctrines of devils

“..And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation..” 1 Pet 3:4.

The signs of the then present times which attended the dissolution of that age were all around visible to those who were given eyes to see and ears to hear what the coming events of that age did portend as concerning the Jews and the Coming of the Messiah and the end of their days as a national people of God. But many scoffed at these things saying they could see no change of anything at all which had taken place among them. And indeed it was so, for these who remained in unbelief at the Coming of Christ in His Kingdom. His first coming among these was to be as the lowly, suffering and humiliated Jesus, despised and rejected of men; for when they beheld Him in mortal flesh, He had no form or comeliness that they should desire Him. Truly, it is only the spiritually enlightened to the knowledge of Christ and the present glory of His established kingdom in the heavenly realms or places that can really view and enter into the Kingdom that He spoke of to Nicodemus and of which He said to partake of, one must be born from above, or from the heavenly places in Him.

 

ETERNAL and EVERLASTING

“..The whole of this reasoning, every one must immediately perceive, was peculiarly seasonable and admirably adapted to the situation and circumstances, in which the apostles would find themselves placed, in the execution of the commission, which they had received from Jesus. And, it is worthy of particular observation, that what he said to them in the 37th and following verses, is founded upon that most solid and important maxim, that God is rather to be obeyed them man. -or, that duty to him is, at all times, paramount to every other consideration. And, in order that they might see this, in the fullest, and most advantageous light- he goes on to reason with them, in the following energetic terms. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me. As if he had said- if those who receive you, to whom I have given a commission, receive me; it will necessarily and unavoidably follow that if, I am the ambassador of God, and bear about me, his credentials-no man can reject me or contemn my authority, without rejecting the authority of God himself who sent me;- Nor will they who treat me, or those to whom I have given a commission, with the respect to which, as the ambassadors of heaven, we are justly entitled, lose their reward.-v. 41- 42. He that receiveth a prophet, in the name of a prophet, shall receive a prophet’s reward- or the reward due to one who shall be honored with so distinguished a character- and whosoever receiveth a righteous man, in the name of a righteous man, shall receive a righteous man’s reward. And whosoever shall even give to one of these little ones, a cup of cold water only, to drink,in the name of a disciple; verily I say unto you, he shall, in no wise, lose his reward.."

"..If ever clearness and perspicuity were to be found in any writing, either ancient or modern; surely this has a just and undeniable claim to these important and essential characteristics of good writing. What reasoning can be more close- or better adapted to the situation and circumstances of the disciples of Jesus, at the moment of his giving them a commission to act, as his delegates and apostles, in announcing the approach of the Messiah’s kingdom, than the whole of this discourse? And at the same time that it stands distinguished, for clearness and perspicuity; it carries, in every part of it, such unequivocal marks of genuine history, as must leave, upon the mind of every one who considers it, with an impartial and unbiased attention, no doubt of its authenticity- or a single suspicion that the coming of the son of man, in the 23rd verse, which it was the principle object of this minute survey, to illustrate, can possibly relate to any other event than to the coming of the Messiah.. * The Coming of The Messiah by Prof. Nehemiah A. Nisbett A. M. c. 1802.

“..It appears, then, that is Scripture be the best interpreter of Scripture, we have in the Old Testament a key to the interpretation of the prophecies in the New. The same symbolism is found in both, and the imagery of Isaiah, Ezekiel, and the other prophets helps us to understand the imagery of St. Matthew, St. Peter, and St. John. As the dissolution of the material world is not necessary to the fulfillment of Old Testament prophecy, neither is it necessary to the accomplishment of the predictions of the New Testament. But though symbols are metaphorical expressions, they are not unmeaning. It is not necessary to allegorize them, and find a corresponding equivalent for every trope; it is sufficient to regard the imagery as employed to heighten the sublimity of the prediction and to clothe it with impressiveness and grandeur. There are, at the same time, a true propriety and an underlying reality in the symbols of prophecy. The moral and spiritual facts which they represent, the social and ecumenical changes which they typify, could not be adequately set forth by language less majestic and sublime. There is reason for believing that an inadequate apprehension of the real grandeur and significance of such events as the destruction of Jerusalem and the abrogation of the Jewish economy lies at the root of that system of interpretation which maintains that nothing answering to the symbols of the New Testament prophecy has ever taken place. Hence the uncritical and unscriptural figments of double senses, and double, triple, and multiple fulfillments of prophecy. That physical disturbances in nature and extraordinary phenomena in the heavens and in the earth may have accompanied the expiring throes of the Jewish dispensation we are not prepared to deny. It seems to us highly probable that such things were. But the literal fulfillment of the symbols is not essential to the verification of prophecy, which is abundantly proved to be true by the recorded facts of history." (vol. i. p.200).

“..It is quite plain that in our Lord's prediction the expressions "the end," and probably "the end of the world," are used in reference to the entire dissolution of the Jewish economy. The events of that period were very minutely foretold, and our Lord distinctly stated that the existing generation should not pass away till all things respecting "this end" should be fulfilled, This was to be a season of suffering for all; of trial, severe trial, to the followers of Christ; of dreadful judgment on His Jewish opposors, and of glorious triumph to His religion. To this period there are repeated references in the apostolic epistles. "Knowing the time," says the Apostle Paul, "that now it is high time to awake out of sleep, for now is our salvation nearer than when we believed. The night is far spent, the day is at hand." "Be patient," says the Apostle James; "stablish your hearts: for the coming of the Lord draweth nigh." "The Judge standeth before the door." Our Lord's predictions must have been very familiar to the minds of Christians at the time this was written. They must have been looking forward with mingled awe and joy, fear and hope, to their accomplishment: "looking for the things which were coming on the earth;" and it was peculiarly natural for Peter to refer to these events, and to refer to them in words similar to those used by our Lord, as he was one of the disciples who, sitting with his Lord in full view of the city and temple, hears these predictions uttered.. Dr. John Brown of Edinburgh. 1784-1858.

COMMENTS - OAB

Strong's Concordance seems to be In agreement with the understanding of the learned scholars above: The Greek word AIDIOS - ah-id'-ee-os - which according to Strong’s concordance means “eternal” and “everlasting” has been rendered respectively as such in only two places in the New Testament: In Rom 1:20 and Jude 1:6. Transliterated Word = AIDIOS - Phonetic Spelling = ah-id'-ee-os - Adjective

“..For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his ETERNAL power and Godhead; so that they are without excuse:..” Rom 1:20.

“..And the angels which kept not their first estate, but left their own habitation, he hath reserved in EVERLASTING chains under darkness unto the judgment of the great day..” Jude 1:6.

It seems that the K. J. translators realized that there was a difference in the way that the two Apostles had used this Greek word in these passages, and that in harmony with the context; therefore this may have been their reason for using different (english) words in these two places in translating the same orginal Greek term AIDIOS as ETERNAL in one instance, and EVERLASTING in the other. Aidios as used in Romans 1:20 must refer directly to the eternal nature of the power of God Himself, Who is, and is of and in Christ, His Eternal Son; While the word is used by Jude as referring to a judgment which would hold firm until a certain time had transpired to accomplish His purpose upon “the angels “which kept not their first estate, but left their own habitation” - and at the time of the Apostle Jude’s writing were yet awaiting “the judgment of this great day.” Aionios (S166). The word used frequently (by preterists, especially) to proving "it does not refer to the end of the world, but to the end of the age" On Mt. 24:3, Aionios is here also translated by Strong as: " for ever, an unbroken age, perpetuity of time, eternity the worlds, universe, period of time, age ". Aei - ah-eye' is from the same as Aion (S165) - ahee-ohn' , meaning “perpetually, incessantly invariably, at any and every time: when according to the circumstances something is or ought to be done again.” - Strong’s (104), so we see from Strong’s that these terms seem very synonymous as referring to the Ages of time. (rather then to the end of the physical world.)

Therefore, the main thing to remember about the related foregoing terms is that they refer much more (or altogether) to “Age” and “The Ages” than does the Greek word Kosmos, which is nearly always properly rendered “world” in the KJV. However, the KJV has sometimes translated Aion as “world”, which has often led English readers to think the passages refer to the world of mankind and the material world in an absolute sense. (rather than referring to the ages of time.) Then what is the difference between Aionios (S166) and Aion - if any?

Abbo of Fleury (c.945-c.1004) “When I was a young man I heard a sermon about the end of the world preached before people in the cathedral of Paris. According to this, as soon as the number of a thousand years was completed, the Antichrist would come and the Last Judgment would follow in a brief time. I opposed this sermon with what force I could from passages in the Gospels, the Apocalypse and the Book of Daniel” (Apologetic Work)

In the Parable of The Tares in Matt 13:38, the KJV has properly translated Kosmos and Aion together in the same parable, which again without inquiring to the original might lead some to think that the KJV translators had here again incorrectly translated these terms. However, with close observation, notice that “the WORLD” in verse 38 refers NOT to the world of mankind in general, but only to the FIELD in which those whom Jesus referred to inhabited or grew up in, and in accordance with His other parables such as The Separation of The Sheep and Goats, The Rich Man and Lazerus, the Wicked Husbandmen, etc., which parables concerned that present generation, was to be shortly plucked up so the wheat or spiritual children among them might have a place to grow instead of being choked down by these allegorical, spiritually worthless tares as represented in the Lord’s parable. Hence, the fire of God’s judgment that was to come upon that present generation, and seems to be that which was under consideration by our Lord.

--So, the term Kosmos has indeed here been rendered correctly by the KJV translators, as the FIELD in the parable is the Greek- Agros according to Strong’s, because it is there defined as “ land, the field, the country, a piece of land, bit of tillage, the farms, country seats, neighbouring hamlet.”. And which represented the nation of the Jews, and the land of Israel, especially Jerusalem of Judea. This definition certainly corresponds much more with the opinion that Jesus was not referring to the “world” as the kosmos or the world of mankind in general; neither to the material or physical world; but to a special field or certain piece of (material) land . And too, the 39th verse has been properly rendered from the Greek - Aion in accordance with the above Strong’s definitions and most all other translations as the NKJV also has rendered it. However, the NKJV has here again followed the KJV and incorrectly translated Aion (Age) of verse 40 as “world” Greek -(Kosmos)

OAB

Acts 1:7.

THE NEW HEAVENS AND THE NEW EARTH

By Gilbert Beebe

From Signs of the Times - Dec. 1, 1855.

 

"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride for her husband." Revelation 21: 1- 2

 

We are aware that there is a difference of opinion among even our most enlightened brethren in regard to the application of this, as well as many other portions of the book of Revelation, particularly in regard to the period to which these portions refer. Some have understood this passage to refer to the gospel state of the church in the primitive age; others have thought it applicable to a state of primitive purity to which the church shall be restored before the dissolution of the world, while others again have regarded the language as descriptive of the final triumphant state of the church, after the resurrection of the dead. But while these differences have been held and expressed without giving the least offense, or disturbing the fellowship of brethren, all experimental christians have agreed in applying this Scripture to the church of the living God; and in understanding the striking and beautiful imagery as expressive and illustrative of the distinguishing doctrine of the gospel.

Without any design to controvert the view of any brother, we will simply present such views, imperfect though they may be, as the subject suggests to our mind, and leave our readers to examine and receive or reject them, as their judgment may dictate. To us, the new heaven and the new earth which John saw, is the same which he also calls the holy city, the New Jerusalem, and both figures mean the church of Christ under the gospel dispensation. This church has existed in such form and manner as to answer the description in the text and its connection, from the time of her organization on the day of Pentecost, to the present time, and will so continue until the end of time; but her peculiar beauty is not always apparent. Since her gospel organization, she has, to all human appearance, seemed to wax and wane like the moon. Sometimes she has been involved in clouds and thick darkness, and sometimes she has looked forth as the morning-shining in the heavenly radiance of the Son of righteousness. Sometimes driven into the wilderness, and anon, she is seen standing on a sea of glass, or appearing before the throne of God and the Lamb, and sounding her loud Alleluiahs to the Lord. John seems to have had a view of her, in his visions, in every variety of attitude and circumstance which she had then, or ever should present. As the new heaven and the new earth, and as the holy city, the New Jerusalem, her gospel comeliness, as the perfection of beauty, in distinction from the old receding heaven and earth and sea, of the legal dispensation, appears. The same figurative idea is also presented by the old and new Jerusalems. As the old Jerusalem, according to Paul's allegory, was in connection of Hagar, or Mount Sinai in Arabia, signifying her identity with the old covenant, and her bondage with her children. (Gal. iv. 25.) The new Jerusalem is free, and the mother of us all, who, as Isaac was, are the children of promise; so the old heavens and earth which had passed away, must, if we are correct in understanding their figurative import as being the same, refer to the abolition of the ceremonial covenant, and the new heaven and earth, must refer to the new covenant and its dispensation.

Israel, under the legal covenant, embraced or embodied those elements which were destined to melt with fervent heat, when the old heavens should be rolled together as a scroll, and as a vesture be laid aside. As an old heaven, that order of things had its elements, as the sun, or inspired revelation; its moon, or the embodied types, which borrowed light from the sun, and reflected it upon the people of God under that dispensation, and its stars, the prophets of the Lord; but all these were shadows of good things to come, the substance or body of which is Christ.

The glory of the new heaven is beautifully set forth in the sublime language of the inspired psalmist, Psalm xix. 1-6, "The heavens declare the glory of God: and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the Son; which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the ends of the heaven, and his circuit unto the end of it: and there is nothing hid from the heat thereof." Philosophers, astronomers and wise men of the earth, have ever found much to admire in the contemplation of the natural heavens, where worlds of living light and beauty proclaim to all the families of the earth, the surpassing workmanship of God. But how much more sublime and elevated must be the contemplation of the new heaven and new earth, when the mind, illuminated by divine revelation, is permitted to "mount up and view the glories of the eternal skies." The church of God, under this figure, presents her sun, her moon, her stars, and all in perfect harmony pour forth their floods of living light in honor of him who has garnished the heavens, and marshaled all the heavenly hosts. In the new heaven which John saw, and which all enlightened christians may see, our Lord Jesus Christ, who is the Sun of righteousness with healing in his wings, comes out of his chamber, as a bridegroom. Riding upon the heavens in the help of his people, and in his excellency on the sky. Like a strong man, and as the man whom God has made strong for himself, the man Christ Jesus, rejoiceth to run his race. One and identical with the Father in absolute Deity and eternal Godhead, yet filling, as Mediator, the place of Days-man, "who can lay his hand on both," he is worshiped and adored by all the angels and spirits of the just, before the throne of heaven. He bows his heavens and comes down to find and fill that tabernacle which he has set in the new heaven for the Sun. His brightness, says the prophet Habakkuk, was like the light, he had horns coming out of his hand, and there was the hiding of his power. He is the brightness of his Father's glory, and the express image of his person. As the natural sun rises in the east, and pours his radiance unto the extreme west, so the Sun of righteousness is from everlasting to everlasting. His going forth is from the end of heaven, even from everlasting, and his circuit is unto the ends of it. He is the Alpha and the Omega, the beginning and the ending, the Almighty. How gloomy would be the natural heavens without the natural sun; but how much more gloomy would be the spiritual heaven without Christ. He is the fountain and source of all spiritual light. He is the light of the world; for there is no spiritual light in the world but what is in him. He shines in our hearts to give us the light of the knowledge of the glory of God. He has bespangled the new heavens with stars, which he holds in his right hand; but all their brilliancy is by the light reflected from him through them. He has given gifts for the edification of the body, the church, and these he has marshalled in their appropriate orbits, and they cannot, nor do they desire to turn either to the right hand or to the left. The apostles had their spheres appointed, and so with all the gifts of prophets, evangelists, pastors and teachers, for he holds them in his right hand; nor will he allow the voluntary associations of men, or mission boards, or ecclesiastical dignitaries to pluck them from his hand. His clouds of witnesses are in the new heavens, charged with the thunder of his word, and the lightning of his truth. "Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds."-Zech. x. 1. Through his bright clouds his doctrine shall drop as the rain, and his speech shall distill as the dew, as the small rain upon the tender herb, and as showers upon the grass. (Deut. xxxii. 2.) In the clouds of this new heaven he makes the rainbow of the covenant appear. John saw a rainbow encircling the throne on which the Prince of glory presides. (Rev. iv. 3; x. 1.)

Time and space and ability fail in our attempt to describe the superior glory of the new heaven and the new earth. All the elements of the holy Jerusalem are new; nothing of the old remains, they are like a vesture laid aside, and their elements are melted with fervent heat. Behold, says Christ, I make all things new. Paul was caught up to the third heaven, and saw what he was unable to describe of the new heaven, and it is not surprising that our limited powers should utterly fail to express things which are so indescribably glorious.

John says, "And I John saw the holy city, New Jerusalem, coming down from God out of heaven." It is impossible for the wisdom of this world to comprehend the origin of the church of God. Many imagine that it is composed of flesh and blood; that it comes by observation; that men are employed, and money invested, for the purpose of procuring from the earth a kingdom for our Lord; that men are to win a bride for the lamb. But they do not know that his bride is already betrothed, and already prepared as a bride for her husband. They do not know that this kingdom was with God, as a prepared kingdom from the foundation of the world. (Matt. xxv. 34.) The holy city was not seen coming up, but coming down from God; her origin is above, her life is hid with Christ in God. Nor does she descend to earth to procure a bridal dress, or to make preparation for the consummation of the marriage; for, like everything that comes from God, she comes already prepared. A boundless theme for contemplation is presented in the ancient preparation of the bride for her husband. As set forth in the figure of the first Adam, whose bride was provided in his original creation and formation, so as far back into the ancients of eternity as we can trace the goings forth of Christ in his Mediatorial capacity, we may contemplate the church of God set up in him who was set up from everlasting, chosen in him, blessed with all spiritual blessings in him, by which she is not only prepared, but also adorned as a bride for her husband. She is and was clothed with salvation before the world began; for Paul says, "Who hath saved us, and called us with an holy calling; not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began." Clothed in his salvation, and covered with his righteousness, and adorned with all the rich gifts of the Spirit, shod with the preparation of the gospel, wearing the helmet of salvation, the shield of faith, she is well described as the perfection of beauty. Psalm 1.2.) And her language is, "I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels. "-Isaiah lxi. 10. He whose works were all finished from the foundation of the world, (Heb. iv. 3), hath thus clothed, beautified and adorned her; and, thus prepared, she is made manifest by revelation. So we see that this holy city, this New Jerusalem, is not only adorned for her Husband; but she is adorned by her Husband. She has not clothed herself with salvation, nor covered herself with righteousness. He hath done it all, and in thus clothing and adorning her, he hath done it all in a manner calculated to express the union and relationship of the Bridegroom and the bride. He has clothed and covered her with salvation and righteousness, as a bridegroom decketh himself, not as he decketh another; for she is recognized by him as the bone of his bones, and the flesh of his flesh; and in adorning her with ornaments, and decking her with jewels, it is all done by him as unto himself, and not as for another. Thus the church, though viewed in any other light than that of her relationship to Christ, is black as the tents of Kedar, yet in the comeliness which Christ has put upon her, she is as white and spotless as the curtains of Solomon. (Cant. i. 5.)

"And I heard a great voice out of heaven, saying, Behold the tabernacle of God is with men," &c. The great voice which John heard, is the voice of the Bridegroom, and the voice of the bride; or in other words, the voice of Christ, by his Spirit through the gifts which he has bestowed upon his members; and this is truly a great voice in many respects. It is great, as being his voice by which the worlds were made, by which dead sinners are made alive in a spiritual sense, and by which all that are in their graves shall be raised at the last day. Great, as emanating from him who has all power in heaven and in earth. Great, because of the importance of the proclamation uttered, and great as being proclaimed in every nation, language and tongue, throughout the world, through the gifts bestowed upon his church. The heaven from which John heard this voice, is the new heaven of which he had a revelation as declared in this text, and evidently means the church of the living God, which is the ground and pillar of the truth. The gospel of the Son of God proclaims what John heard, namely, "Behold the tabernacle of God is with men, and he shall dwell with them," &c. The tabernacle which Moses made in the wilderness, according to the pattern which the God of Israel showed him in the holy mount, was a type or figure of the tabernacle intended in our text, and was to be set up in manner and form precisely as it stood in the mount of God when Moses first saw it, and to be made of the materials which God had before designated, and it was to be consecrated to the purpose by him ordained, and to contain the ark of the covenant, the mercy-seat, the cherubims of glory, and to be the place where the God of heaven would meet his chosen tribes, in the person of their High Priest, and commune with them from between the cherubims, and from over the mercy-seat.

The body in which Christ appeared in his incarnation, may be viewed as a tabernacle of God, for God was manifest in the flesh, and in that body all the church of the first-born was represented. The fullness of the Godhead bodily and the church was and is complete in him. But in the immediate sense of the text under consideration, the mystical body, the church, is in our view, intended as the antitypical tabernacle of God. The psalmist says of the church, "God is in the midst of her."-Psalm xlvi. 5. And again, "For the Lord hath chosen Zion: he hath desired it for his habitation. This is my rest forever: here will I dwell; for I have desired it. I Will abundantly bless her provision: I will satisfy her poor with bread."-Psalm cxxxii. 13-15. The application of the figure of the tabernacle in the wilderness, as designed to prefigure the true tabernacle into which Christ has, by his own blood, and through the eternal Spirit, entered, is very clearly stated in Heb. viii. 2-5; ix 2-14. It is a tabernacle made without hands. For God dwelleth in the church, as we have proven, but we are told that God dwelleth not in tabernacles made with hands, therefore the church is a building of God, a house or tabernacle not made with hands, eternal in the heavens. (2 Cor. v. 1.) A kingdom prepared for the saints from the foundation of the world. (Matt. xxv. 34.) A stone cut out of the mountain without hands. (Dan. ii. 45.) But in the revelation made to John, Behold it is with men. This holy city, New Jerusalem comes down from God, out of heaven, and is set up in gospel order, according to the pattern in the mount of God, and God, in the person of our Lord Jesus Christ, comes down to dwell in it, because he has desired it, and he will dwell in this tabernacle forever. The church is frequently spoken of as the temple as well as the tabernacle of the Lord, which signifies his special dwelling-place. In the mystical body of Christ what wonders are revealed. The eternal God and redeemed sinners meet together there. The saints are redeemed unto God, and God is in Christ. Here the fullness of eternal Godhead is embodied, and here the church is complete; the fullness of him that filleth all in all. And he, the eternal God, will dwell with them, (Eph. i. 23; Col. ii. 9, 10) with men redeemed from the earth. What a wonderful household is this! God dwells with his people: "And they shall be his people." "They shall be mine, saith the Lord of hosts, in that day when I make up my jewels."-Mal. iii. 17. And this is the special provision of the new covenant, I will be their God, and they shall be my people. (Heb. viii. 10; Jer. xxxi. 33.) And God himself shall be with them, and be their God. He will never leave nor forsake them; and he will put his fear in their heart, that they shall not depart from him, and he will not turn away from them to do them good. He will be their God, to protect and defend them, to feed and comfort them, to wipe away all their tears. He will be their God, as the object of their worship, their adoration and praise; they shall trust alone in him, and have no other God before him. They are safe while he condescends to be with them as their God. The eternal God is their refuge, and underneath them are his everlasting arms; their place of defense is the munition of rocks; God is a wall of fire around about, and a glory in their midst. He is their Shepherd, they shall not want. He leads them in green pastures by the living waters. And "The Lamb, that is in the midst of the throne, shall feed them, and shall lead them unto living fountains of water: and God shall wipe away all tears from their eyes."Rev. vii. 17.

 

 

THE RESURRECTION OF THE DEAD

 By: Elder Silas Durand

 “For as in Adam all die, even so in Christ shall all be made alive.” (1 Cor. 15:22)

 The apostle’s subject in this connection, is “the resurrection of the dead;” and he takes it up with especial reference to objections which had been made to the doctrine by some among the Corinthian brethren. It is likely that these objections were various. The Sadducees said there was no resurrection, neither angel nor spirit, (Acts 23:8) but we do not know that any member of the church of God had been led away into this error. It is not likely. The Pharisees allowed what Paul expressly declared to be his belief, “That there shall be a resurrection of the dead, both of the just and unjust;” (Acts 24:15) but of course, this was only a natural or traditional belief with them, and not a spiritual belief, as it is with those and those only who are taught of God. We learn in the first epistle to Timothy (1:17, 18) that one great error upon this subject was, “that the resurrection is past already.” Hymenaeus and Philetus proclaimed this error, and “overthrew the faith of some;” and it must have been regarded by the apostle as a very dangerous error, for he says the word of them that hold it “will eat as doth a canker,” destroying the peace and comfort of those upon whom they take effect, as a canker does, and causing great injury and sore trouble to the church. It seems likely that this error is the principal one with reference to which this particular argument of the apostle was made. I have regarded it as something like this: to hold that all the resurrection there is for us to experience is our experimental resurrection with Christ from under the condemnation of the law at the time our burden of sin is removed, and we find peace in believing, so that as soon as one becomes a believer the resurrection with him is “past already.” This would be simply to deny the resurrection of the body, and this it appears that the objectors referred to in this place did, by the peculiar question they are represented as asking, “How are the dead raised up? and with what body do they come?” By this question, they intended to suggest the natural impossibilities of such a thing as the same body being raised up, as a strong argument against it.

 It is clear also that the apostle is referring throughout this chapter to something yet to be experienced by the believer, in speaking of the resurrection of the dead, and not something which was experienced in becoming a believer; for he is talking to believers only, and yet is speaking of what is still in the future of them.

The first argument used in proof of the resurrection is, that Christ is risen. This he reminds them that he had preached to them, even as he had received it, as had also the rest of the ministers of Christ; and he recounts to them the evidence of that resurrection. He does not, however, speak of it as something which they all had believed, and in the belief of which they were still well settled. And now he declares to the saints that the resurrection of Christ necessarily implies the resurrection of the dead, that the two things are inseparably connected. The force of this argument evidently depends upon the doctrine of the union of Christ and the church so clearly taught in the Scriptures, but which the world can not receive. To the believers in a conditional salvation, there could be no force in this argument; for they declare that some for whom Christ died and rose again are lost, their salvation and resurrection to eternal life being ensured by the resurrection of Christ, but depending upon their performance of conditions. But the apostle declares their resurrection to depend absolutely upon his as the cause, so that if Christ is risen, then the dead shall rise, and “if the dead rise not, then is not Christ risen.” Now, by “the dead” in this connection the apostle does not, I think, include the “unjust” but those only who are in Christ. To them alone has he addressed the epistle, and of them alone is he speaking. Some one, I can not now remember who, has suggested to me that the resurrection of both the just and the unjust is by virtue of the resurrection of Christ, although one is unto life, and the other to shame and everlasting contempt, and that both are included in the reference to “resurrection of the dead” in the first part of this chapter. There are sufficient considerations to show that this is not so. First, the declaration for the comfort of the saints that the resurrection of Christ is an absolute proof that the dead will be raised. How could this be an assurance and comfort to the believer if the resurrection to damnation were also assured by it, as well as the resurrection to glory? Second, How could the resurrection of Christ be presented as a proof and necessary assurance of the resurrection of the dead, unless because of a vital connection between him and them? There can be no such connection between him and those unto whom he will say, “I never knew you.” Third, Why should Paul say, “If Christ is not raised, your faith is vain; ye are yet in your sins?” How could that faith by which they are justified, and cleansed from their sins, be in the resurrection of Christ, if his resurrection also caused that of those who are not justified? Fourth, The apostle here, as well as in other places, sometimes uses the pronoun we, by which he includes only those who, with himself, are subjects of grace, and “shall bear the image of the heavenly.” From all these, and many other considerations, it is clear to me that the argument is confined to the resurrection of the saints.

The apostle evidently regards those to whom he is writing as prepared to appreciate the force of his argument by a knowledge which they all have. They all know that Christ came to save his own people from their sins; and that those who are saved by virtue of his death, were his by a vital relation; and that the efficacy of his death in satisfying the law for them, was because of this relation or vital union existing between him as Head, and them as members of his body before the transgression was committed, in which relation as he appeared under the law, payment for their trespasses could be justly demanded of him, and the punishment due to their sins inflicted upon him. The apostle could, therefore, direct their minds to the full power and effect of this relations, and show them that when Christ was raised up from the dead, the resurrection of every one thus related to him was absolutely insured. In other places, he speaks of the saints as already risen with Christ, “raised up together.” He is their Resurrection and Life, and when he was raised up from under the law, from under the power of sin and dominion of death, they were raised with him. But not until now have they received the experimental knowledge of this, so as to be addressed as “risen with him.” In this place, he speaks of a resurrection yet to be experienced, clearly showing that it is the resurrection of the body, but which is just as absolutely certain as that which they have already experienced.

 To the twentieth verse of this chapter the apostle is considering what would be the case if Christ were not risen, by way of argument. Then he leaves this argumentative style, and declares positively and authoritatively, “But now is Christ risen from the dead, and become the first fruits of them that slept.” In the twenty-third verse is a more general statement in regard to his being the first-fruits of all the saints. “For since by man came death, by man came also the resurrection of the dead.” This also is a positive declaration of a truth, but presented rather as a doctrinal reason for, or proof of the former declaration, more fully to be comprehended by the saints, showing that as death was a penalty incurred by man, the law would demand that man should receive it; and, therefore, to bring any of the mortal race from under its power, our Saviour must appear in the flesh under the law, as a man he must receive the wages of sin which man had earned, as a man die, and rise again by the power of the Father, thus becoming the first-fruits from the grace, of all the family of God.

 “For as in Adam all die, even so in Christ shall all be made alive.” A still farther positive declaration in proof that Christ is raised from the dead as the first-fruits of all his people; but a statement so broad, so deep, so full, that the whole subject seems to be covered and embraced in its condensed form. If we should understand the word “all” in the first clause of this sentence to include all the descendants of Adam, still the same word in the next would not necessarily include the same number, but only those who are in Christ as their progentative spiritual Head. In that case, however, I think it would have been written, “As in Adam all died.” It appears to me that the word “all” in each clause refers to the same characters, and includes all those of whom the apostle is speaking throughout the chapter, who shall be raised in immortality and glory. The use of the present form, die, is the strongest reason for this in my mind, probably, that I can express. When Adam transgressed, death passed upon all his race, so that all are in a state of death when they are born. But none “die” experimentally, none feel the power of that death while in this mortal state, except those who are quickened by the Spirit. Paul was dead in trespasses and sins before the commandment came, but he knew nothing of it, but rather thought himself fully alive in every respect in which he could live. But when the commandment came, with its glare of spiritual light, he saw his sins, felt their penalty, and thus experimentally died, losing all hope or confidence in himself; and ever, so far as his Adamic nature was concerned, he continued to experience that death, though he lived in Christ, who was revealed in him the hope of glory. So with all the saints. Of them alone can it be said that they “die,” except in regard to physical death. All that rises from their Adamic nature is but a manifestation to them of the death that reigns there. Their natural hopes, joys, expectations, all fail and disappoint them, and prove but as exhalations from a body of death. In reference to all things worldly, they “die daily,” as Paul protested to the saints by their rejoicing that he did. If he had not died daily, they could not have rejoiced in his preaching, for he would have preached himself and the power of man, instead of Christ crucified, as soon as he ceased to die in this sense, as the Arminian and worldly preachers all do. Those who do not know their natural state and condition can do much in religious things that they can feed their pride and vanity upon. But not so with the saints. In reference to all their own works, they experience only death. They never live but by the faith of the Son of God.

 Now, the death spoken of in the text, I understand to cover the whole ground of the consequences of Adam’s transgression as it is experienced by the saints, from the first sense of sin resting upon them as a burden, to the last gasping struggle of this mortal body. In order to fully understand the points of comparison presented by the words, “as--even so,” and to see where the great force of the comparison is intended especially to bear, we must keep in mind the particular doctrine upon which he is endeavoring to establish the minds of his brethren. It is the resurrection of the dead. His subject is not the new birth, not the first experience of the gift of life by faith in Jesus, but the resurrection of the body; not the quickening, which causes us to walk in the spirit while yet in the flesh, but the change by which our mortal bodies are raised spiritual and immortal bodies.

 How, then, do we die in Adam? First, we die spiritually. That may not be a strictly correct expression, but will, perhaps, convey my meaning. I do not mean to infer by the word “spiritually” that Adam was created a spiritual being, as one is who is born of God, but to express that death which he immediately experienced, and in which all his posterity are born, in distinction from the death of the body, which is afterward experienced. He was created perfect as a man; good, pure, innocent. That perfection as a man, that goodness, purity, innocence, he lost, was separated from, in the day he transgressed. In that first condition he was happy, self-satisfied as a man. When he sinned he lost that happiness which was connected with innocence. He was then dead in sin, and in this state all his descendants come into the world. But only when quickened by that “life which is the light of men” do any realize this death; and therefore with reference to the saints the expression, “they die,” must be used instead of “they died.” As they begin to realize this condition of death, they begin to make efforts to get back into the life which Adam enjoyed in his first estate; but the more they struggle towards this, the more fully do they feel and understand that death which came upon him by sin. They can not talk with God as the innocent Adam could. They can not approve of themselves, and be at rest in self-complacency, as he was. They can not be satisfied with what is about them, as he was. But, on the contrary, there is continual unrest, bitterness, pain, self-abhorrence, and fear of a justly angry God. Not that they know any thing literally about Adam before his fall, but there is in their minds a picture, as it were, of what he was, of what an innocent man would be, and towards that their desires and struggles tend. They feel, or imagine what might be their state, and privileges, and enjoyments, if they were only innocent. Every one can remember, and even notice yet, that all his natural efforts when suffering under pain, sorrow, guilt, self-reproach, are, to get back into the enjoyment of such a perfect and happy life as he thinks man might enjoy but for this painful sense and consequence of sin. But this never can be; because in Adam he is dead; and this death he is just now merely becoming more and more conscious of by the light of another life. Experimentally, therefore, in Adam he dies; in Adam all the saints die.

 To suit all our natural desires and ideas, and all the theories of worldly or conditional religion, the apostle’s expression must have been, “As in Adam all die, even so in Adam shall all be made alive.” But it is not so. They are made alive, not in Adam again, never more in Adam, not even for a moment, but in Christ. None are ever to know the joys of the perfect life of a man, only the sorrows of his fallen state. But when they are made alive, it is with a life as much higher and more glorious than the perfect life of Adam, as Christ, the Mighty God, the Prince of Peace, is higher and more glorious than Adam, the creature of his power and wisdom. As they die in Adam to all the joys and comforts of that innocence and goodness in which he was created, while yet the body lives, so they are made alive in Christ while yet in the flesh, enjoying by faith a taste of the holy pleasures and heavenly comforts of that divine life. This joyful experience of the Christian I regard as corresponding to what I have called the spiritual death in Adam. As in Adam they die thus, in Christ they are made alive thus. Not that the life which they lost is restored, but that another life, infinitely glorious, and eternally theirs in Christ, is manifested in them; and that life which they now live in the flesh, they live by the faith of the Son of God. They taste the joys of this heavenly life even while enclosed in the body of this death. It is a present experience, not merely an expectation or theoretical looking for. Christ comes into their souls from time to time, experimentally, with sweetness and power, and thus gives them a taste, an earnest, of the rapturous joys of that eternal life.

 All this the saints know by experience, and now to this knowledge the apostle addresses himself in speaking what they must recognize as a clear and truthful proposition. They have known that as in Adam they died in sin, so in Christ they are made alive unto holiness, have been given a hope of eternal life, and have been made to taste of heavenly joys. They have known that as sin and death come by Adam’s transgression, so righteousness and life come by the obedience of Christ. And yet, some of them have denied the resurrection of the body. Well, is the death of the body, which all must certainly experience, because of Adam’s transgression? In laying down the natural life, do we “die in Adam?” Then, in this respect also shall we be made alive in Christ. “For as in Adam all die, even so in Christ shall all be made alive.” This, it seems to me, is the very thing which the inspired apostle means to establish by this expression. To every part of the death- work of Adam there must be a counterpart in the life-work of Christ; and so as the body must go down to death because of the disobedience of Adam, it must come up again into life because of the obedience of Christ; but not as it went down; not into the life from which it was separated. It is made alive in Christ. In answer to the caviling question of the natural mind, the apostle presents the figure of a seed sown in the earth, and says, “Thou sowest not that body that shall be, but bare grain; it may chance of wheat or of some other grain; but God giveth it a body as it pleased him, and to every seed his own body.” The putting of the body into the grave literally is not this planting or sowing, but the going down to death, the sowing of the body of the saint in death. As we stand by the bedside of the dying saint, how strikingly the words of the apostle apply. It is sown in corruption, in dishonor, in weakness. It is sown a natural body. That is the kind of a body that every descendant of Adam has. But the bodies of the saints are sealed with the Holy Spirit of God. By the power of that Spirit they shall be raised. But the resurrection power is not only a quickening, but a changing power; and so they are raised in incorruption, in glory, and in power. In a word, they are raised spiritual bodies.

 The truth of the resurrection is thus clearly proven, but not to the understanding of the natural mind. The faith of God’s elect discerns it, and by that faith they embrace and rejoice in it. It is a mystery to them, but not a question of doubt, at least when faith is in exercise. They can not understand how, but they believe. Should they give rein to the carnal mind, and follow it in all its attempts at philosophical investigation, they would be lost in a maze of speculation. But compassed about this subject with “the form of sound words,” which they are admonished to hold fast, they are safely enclosed and kept in from error, and can rest in faith and love, even though they can not understand fully the great mystery that is shown them. They do not know how they shall appear when they are raised, but the spiritual body must be beyond the natural sight or comprehension; but they know that they shall be raised, and that is enough. “It does not yet appear what we shall be; but we know that when we shall appear, we shall be like him.” “When Christ, who is our life, shall appear, we also shall appear with him in glory.” (I John 3:2; Col. 3:4)

 Elder Silas H. Durand

February 24, 1871

 

I SAW THE DEAD STAND BEFORE GOD

By O. Allen Bailey

 “..And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works..” Rev 20:12 .

 “....The ungodly are not so: but are like the chaff which the wind driveth away.

Psa 1:5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

Psa 1:6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish..” “..Psa 1:4

 “..What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

As it is written, There is none righteous, no, not one:

There is none that understandeth, there is none that seeketh after God.

They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one..” “..Rom 3:9-12.

 The general take throughout Christendom upon the above reference to Rev 20:12 is used as directed to a “great judgment day” at the “end of Time”placed in a literal, futuristic setting. However, in accordance with the general context and message of the book of Revelation, I think this passage refers to a judgment of God in Christ that would take place with His Coming in general, and which judgment was often spoken of by The Holy prophets, by Himself while He was on earth, and was also spoken by His forerunner John the Baptist and many times later by His Holy Apostles.

 The Psalmist says here that the ungodly shall never stand in judgment with the righteous. And Paul says that both Jew and Gentile are together condemned by the Law as sinners; and that there is none that doeth good, no, not one. If the “dead” were judged out of the “things which were written in the books”, then it seems to me that these books under consideration must be the Books of the Law, or the five books of Moses, called the Torah. And Paul says that by the deeds of the Law no flesh (Jew or Gentile) shall be justified in His sight. These are brought to this judgment in order that the way of their ungodliness might perish. These were alive to their own goodness and righteousness before the Law entered, that their offenses against the Law might abound in their conscience, and sin might become 'exceeding sinful' to them. When this happens with them, they fall helpless before the righteous Law of God, which is just and holy, but they carnal, sold, or sold out - like the bondman, under sin. They once yielded their members to sin and were willing servants to it, because, before they were not then dead to sin, but were then dead in trespasses and sin by nature: “..And you hath he quickened, who were dead in trespasses and sins..“..Eph 2:1. “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses....Col 2:13.

 “..Rom 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

Rom 3:23 For all have sinned, and come short of the glory of God;

Rom 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:

Rom 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Rom 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus..”

 The 'righteous' do indeed stand in judgment; but as far as the Law goes, they are found condemned sinners in its sight. Like the poor publican who went up to the temple to pray: They can only smite themselves upon their breast, and cry: “Lord I am guilty! Be merciful to me, a sinner!”

When these Books (in the plural) have been opened, 'every boasting natural mouth of those who trust in their own works for salvation and acceptance before God is stopped, and the whole world (both Jew and Gentile) who are convicted of sin, stand guilty before God. But when they have been made alive in Christ by the entrance of His Spirit, being born again, not of a corruptible seed, but of an Incorruptible Seed, which lives and abides forever, are given to believe on His Name, are raised up from death in this sin (or are blessed to rise in judgment among the great congregation of saints) in Christ where there is no longer any distinction between a Jew or Gentile; Christ having broken down the middle wall of partition between them that separated them in the flesh, and of the two He made of One in His Body; so there is no longer any respect of persons before Him, but they are One in Christ Jesus.

 “..My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.

Psa 22:26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.

Psa 22:27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee..“..Psa 22:25

 “..I will give thee thanks in the great congregation: I will praise thee among much people.“..Psa 35:18.

 “..Then said I, Lo, I come: in the volume of the book it is written of me,

Psa 40:8 I delight to do thy will, O my God: yea, thy law is within my heart.

Psa 40:9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest.

Psa 40:10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.“...Psa 40:7

 Quickened sinners, who are taught to reckon themselves to be dead indeed unto the sin of their flesh, are yet made alive unto Christ by His Spirit dwelling in them. It is the Spirit that quickens; the flesh profits nothing. Therefore, we are not debtors to sin, to serve it unto condemnation; because the letter killeth; but the Spirit gives life:

 “..But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you..”

 “..Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.. “..Rom 8:11-13.

 There is nothing in our flesh (ourselves) to look to for the obtaining of spiritual life. Our Life is hid with Christ in God; and when He appears in our flesh, it is a glorious place with us; because The Lord is that Spirit, and where the Spirit of the Lord is, there is liberty from sin. We are not debtors to ourselves and the performance of our works for acceptance with God; but unto the mercy of God in Jesus, Who is our Life. We often look for our life in the flesh; but there we find only coldness and death. But when we by the faith of Jesus are made to realize this by so often looking to the deeds of the body (flesh) and finding nothing - we can then mortify (recognize the deeds of the body when presented for the reward of salvation as being inert or lifeless; while instead we find these motions of sin in our members to be only the production of dead works in the sight of God. By this experience we learn that all of our Life and salvation is vested in Jesus for us, and that we are not our own, but we are bought with a price by Him Who loved us, and gave Himself for us: and He will supply all our needs by His riches in Glory - We are thus crucified with Christ in our flesh; nevertheless, we live in Him:

 “.. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

Gal 2:21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain...” Gal 2:20.

 In wondering why the above particular Psalm was placed in the beginning of the list of Psalms , its contents seem to make it very appropriate to be placed here. Just as the last verses of Malichi were placed at the end of the prophets with its summation of the hopeless condition of the Law covenant to save sinners under its provisions, it therefore pointed to a New Day of salvation when the incorrigible sinners, or the chaff of that kingdom would be cut off and out of the Kingdom, when the Sun of Righteousness would arise with healing in His wings, lest the long-suffering Lord would come and smite the earth with the terrible curse that sin deserved, and where there could be no remedy, in that the Law was weak through the flesh of Adam. But God had prepared a Sacrifice for Himself; even in the person of the Lord Jesus Christ, the Son of God, Who came and saved His people from their sins by His propitiation upon the cross, or Roman Tree; where He suffered the Just for the unjust before God and that to bring them to God in being their justification for righteousness.

 Like, and in all the called by divine Grace, the blessing precedes the actions of the Spirit, as shown in the Beatitudes of Jesus - (they are not blessed because of their actions or obedience, but are already blessed individuals to obey and to be such) “..Blessed is that man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, but his delight is in the Law of the Lord,” or the Torah. Though he is yet a sinner in nature, God does not allow him or her to sit in or under their counsel, or walk (for very long) in the way of wickedness – as David himself had experienced these things to his own hurt and confession when he fell prey to the works of the flesh. But rather, after the inward man, his delight is in the spiritual law of Christ which is written not on tables of stone, but in the fleshly, feeling tables of his heart or affections. Because Jesus said, quoting from Isaiah:

 “..It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. “..John 6:45.

“..And all thy children shall be taught of the LORD; and great shall be the peace of thy children.“..Isa 54:13

 And by the Hebrew writer:

 “..And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more..” Heb 8:11-12.

 In this judgment the “wicked” are separated from the “righteous” whenever and wherever this may take place with them. The wicked, who are denoted as “chaff” in the purpose of God in Christ are to be blown away so as to separate them from the “wheat” or the precious part in God's Purpose. John the Baptist came preaching the very fulfillment of this Psalm in Christ and with nearly identical words:

 “He will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable..”

 And Malichi in the last chapter as pointed out above:

 “..For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.“..Mal 4:1.

 And in Jesus' Own words:

 “..Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.“..Mat 13:30

 "But these must also be brought before the judgment seat of Christ to give account of the deeds done in the body, whether they be good or bad:"

 “..For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.“..2 Cor 5:10.

 This separating of the chaff from the wheat is also mentioned in the Parable of The Sheep and Goats:

 “.. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

And he shall set the sheep on his right hand, but the goats on the left..“..Mat 25:31-33.

 “..But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.

Even thus shall it be in the day when the Son of man is revealed..“..Luke 17:29-30.

 “..And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?

I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth (land)? “..Luke 18:7- 8.

 All of these Scriptures were historically fulfilled or beginning to be fulfilled with the coming of Christ when He came in final judgment upon that generation and also when He now comes in experimental and personal judgment upon His people as He appears to the objects of His grace in convicting them of their sinful condition in His sight before the Law's tribunal. They are weighed in the balance, and found wanting; they are ten thousand talents in debt with not a farthing to pay. This judgment may appear sooner or later in their individual experiences with Christ's dealing with them according to His Purpose for and in them: because:

 “..Some men's sins are open beforehand, going before to judgment; and some men they follow after.

Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid..” Tim 5:24 -25.

 “..And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works..” Rev 20:12 . Historically speaking, this book of final judgment was sealed in the Purpose of God in Christ as was spoken to Daniel by Gabriel until the coming of Christ Jesus:

 “.. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.

Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.. “...Dan 12:8-10.

 No man in heaven or earth, or under the earth was found worthy to open this book that was sealed on the front and back side and to look thereon, except the Lion of the tribe Judah, which was Christ Jesus, our Lord. No one had either the authority or the power to do so – but Jesus prevailed by and through His Power given Him of His Father. Those who were left under the elements of that which was abolished would go away into the interminable judgment of God where there is no revocation; but those who were chosen to inhabit the house not made hands, and which had foundations would go in with the bridegroom to eat and drink in His Kingdom, for as the Father had appointed Him a Kingdom, He had also appointed them a Kingdom of Love, Joy and peace in the Holy Ghost, because there remained a rest for the people of God in Christ.

 These books that were opened were and are the spiritual law of God when it is opened in a child of God's renewed conscience. Paul experienced this when he said:

 “..For I was alive without the law once: but when the commandment came, sin revived, and I died..“..Rom 7:9

 None who are called to this experience are exempt from this judgment. It will overtake them sooner or later in their knowledge of sin and judgment, and their life experience of sin and death working in them; because as the Apostle said:

 “..But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us,,“..2 Cor 1:9-10.

 OAB

 

ROMANS 11:25.

By Silas Durand