Pre-Millennial Arguments
We now invite your prayerful attention to the following scriptural arguments, which, we believe, show that the coming of our Lord will be pre-millennial.
No. I. The Antichrist.
In 2 Thes. 2 :8/ The Antichrist, who is on all sides confessed to be pre-millennial, is to be destroyed with the brightness of His (Christ’s) coming, or more literally the epiphany (appearing*) of His owai presence. This fixes the coming of Christ to be pre-millennial.
Bishop Mcllvaine says of this argument that “it is wholly unanswerable.”
Even Mr. Brown, the gieat champion of post-millennialism, admits that this is an apparent evidence for the pre-millennial advent, and he has been obliged to meet it by that process of “spiritualizing” Scripture which has been so condemned by Dr. John Pye Smith, Martin Luther, Sir Isaac Newton, Bishop Hooker, Dr. Adam Clarke, and others. On this argument alone we might rest, but we have others fully as conclusive.
No. II. Immediately After the Tribulation.
In Mat. 24:29-31,2 the coming of the Son of Mant is said to be immediately after the Tribulation. But this
*See Greek eTric/xfi/eta same word used in 1 Tim. 6:14; 2 Tim. 1:10; 4:1; 4:8; and Titus 2:13; in each place translated appearing.
tThis is His coming at the Revelation; see diagram, page 72.
(1) 2 Thes. 2:8. And then ly after the tribulation of those shall that Wicked be revealed, days shall the sun be darkened, whom the Lord shall consume and the moon shall not give her with the spirit of his mouth, and light, and the stars shall fall shall destroy with the bright- from heaven, and the powers ofness of his coming: the heavens shall be shaken:
(2) Mat. 24:29. Immediate- 30. And then shall appear the Tribulation is pre-millennial, or before the reign of peace.^ See also the diagram on page seventy-two. Therefore the coming is pre-millennial.
No. in. A Persecuted Church.
The true Church is a persecuted, suffering, cross-bearing people* thereunto appointed,^ so that “all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12), and this will continue until Christ comes,® which precludes any Millennium until after His coming.
No. IV. Tares and Wheat.
We are nowhere in the New Testament directed to look for the Millennium before the coming of Christ. But we
sign of the Son of man in
heaven: and then shall all the
tribes of the earth mourn, and
they shall see the Son of. man
coming in the clouds of heaven
with power and great glory.
(3) Mat. 24:21. For then
shall be great tribulation, such
as was not since the beginning
of the world to this time, no,
nor ever shall be.
Isa. 24 :20. The earth shall
reel to and fro like a drunkard,
and shall be removed like a cottage; and the transgression
thereof shall be heavy upon it;
and it shall fall, and not rise
again.
21. And it shall come to pass
in that day, that the Lord shall
punish the host of the high ones
that are on high, and the kings
of the earth upon the earth.
22. And they shall be gathered
together, as prisoners are gathered in the pit, and shall be
shut up in the prison, and after
many days shall they be visited.
23. Then the moon shall be
confounded, and the sun
ashamed, when the Lord of hosts
shall reign in mount Zion, and in
Jerusalem, and before his ancients gloriously.
Also Luke 21:24, etc.
(4) John 15:19. If ye were
of the world, the world would
love his own; but because ye are
not of the world, but I have
chosen you out of the world,
therefore the world hateth you.
20. Remember the word that
I said unto you. The servant Is
not greater than his lord. If
they have persecuted me, they
will also persecute you; if they
have kept my saying, they will
keep yours also.
21. But all these things will
they do unto you for my name’s
sake, because they know not him
that sent me.
Also John 16:33.
(5) 1 Thes. 3:3. That no
man should be moved by these
afflictions’: for yourselves know
that we are appointed thereunto.
(6) 2 Thes. 1:7. And to you
that are afflicted rest with us,
at the revelation of the Lord
Jesus from heaven with the angels of his power in flaming
fire,
8. Rendering vengeance to
them that know not God, and to
them that obey not the gospel
of our Lord Jesus:
9. Who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, are expressly taught that the tares and the wheat will grow together until the end (of this age); that evil men and seducers will wax worse and worse; that as it was in the days of Noah and Lot, so shall it be at the coming of the Son of Man.’^ And such is the character and number of the tares that their destruction, before the harvest, would endanger the children of the kingdom. Mat. 13:29. This absolutely precludes the idea of a millennial reign of righteousness in this dispensation.
From the time that the first Adam surrendered the kingdom to Satan, the effort to re-establish it with man has been a continual failure, though it was given to Noah,^
10. When he shall come to be
glorified in his saints, and to be
marvelled at in all them that
believed (because our testimony
unto you was believed) in that
day.
(7) Mat. 13:29. But he said,
Nay; lest while ye gather up
the tares, ye root up also the
wheat with them.
30. 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.
2 Pet. 3 :3. Knowing this first,
that there shall come in the last
days .scoffers, walking after their
own lusts,
4. 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 Tim. 4 :1. Now the Spirit
speaketh expressly, that in the
latter times some shall depart
from the faith, giving heed to
seducing spirits, and doctrines of
devils.
2 Tim. 3 :13. But evil men
and seducers shall wax worse
and worse, deceiving, and being
deceived.
Luke 17 :26. And as it was in
the days of Noe, so shall it be
also in the days of the Son of
man.
27. They did eat, they drank,
they married wives, they were
given in marriage, until the day
that Noe entered into the ark.
and the flood came, and destroyed them all.
28. Likewise also as It was in
the days of Lot; they did eat,
they drank, they bought, they
sold, they planted, they builded;
29. But the same day that Lot
went out of Sodom it rained
fire and brimstone from heaven,
and destroyed them all.
30. Even thus shall it be in
the day when the Son of man
is revealed.
Also 2 Tim. 4 :3-4; Mat. 24:
37-51.
(8) Gen. 9:1. And God
blessed Noah ana his sons, and
said unto them. Be fruitful, and
multiply, and replenish the
earth.
2. And the fear of you and the
dread of you shall be upon every
beast of the earth, and upon
every fowl of the air, upon all
that moveth upon the earth and
UDon all the fishes of the sea;
into your hand are they delivered.
Saul (1 Sam. 9:16; 13:13), Nebuchadnezzar and others. And it will be a failure in this sin-cursed earth until the second Adam, who has overcome Satan, shall return to purify the earth and establish the kmgdom on resurrection ground. Therefore there will be no Millennium until Christ comes.
But while we are not told to look for the Millennium, we are repeatedly and most solemnly enjoined to look for the return of our Lord. So we again conclude that His return must be pre-millennial.
No. V. The Literal Reign of Christ.
The millennial kingdom will be a literal reign of Christ on the earth, and not simply a spiritual exaltation of the Church.
“A king shall reign in righteousness” (Isa. 32:1; Jer. 23:1-6), ‘’upon the throne of David“i« “in Jerusalem.”^! The apostles shall sit upon the twelve thrones (Mat. 19 :28), and the Saints shall reign upon the earth. Rev. 5:10.
Speaking of the kingdom, or crown of Israel, the Lord God says: “I will overturn, overturn, overturn it, and it
(9) Dan. 2:37. Thou. O king, Son of the Highest: and the Lord crt a king of kings: for the God God shall give unto him the of heaven hath given thee a throne of his father David: kingdom, power, and strength, 3y ^^3 le gjjali reign over and glory. the house of Jacob for ever;
^8. And wheresoever the chil- nd of his kingdom there shall
dren of men dwell, the beasts jjg jjq gy
of the field and the fowls of the *
heaven hath he given into thine .J^^^/tf- •^^’ T.f^L*?.^^ ‘I’S!
hand, and hath made thee ruler they ^lall call Jerusalem he
over them all. Thou art this tone of the Lord; and all the
head of gold nations shall be gathered unto
(10) Isa. ‘9:7. Of the in- it. to the name of the Lord to crease of Ms government and Jerusalem: neither shall they peace there shall he no end. ^’^^^. any more after the imagupon the throne of David, and i^tion of their evil heart, upon his kingdom, to order it, Zech. 14 :16. And it shall and to establish it with judg- come to pass, that every onement and with justice from that is left of all the nations henceforth even for ever. The which came against Jerusalem zeal of the Lord of hosts will shall even go up from year to perform this. year to worship the King, the
Luke 1:32. He shall be Lord of hosts, and to keep the great, and shall be called the feast of tabernacles.
shall be no more, until He come whose right it is; and I will give it Him.’’ Ezek. 21 :27.
The multitude of passages which bear upon this fact we can not even refer to. Dr. J. Pye Smith says that they are far more numerous than those which describe the humiliation and suffering of Christ.
And they are so specific, so full of detail, so like the prophecies concerning the first coming, in their literalness, that our post-millennial brethren are compelled to do the utmost violence to the laws of interpretation in the “spiritualizing” method with which they meet this argument.
We believe that we have the word of prophecy spoken by “holy men of God,” “as they were moved by the Holy Ghost” (2 Peter 1:19), and that we should direct our first efforts toward understanding the literal sense (as it is called), “which alone,” as Martin Luther says, “is the substance of faith and of Christian theology.”
Jesus is in “heaven,” at “the right hand of God” (1 Pet. 3:22), “upon the throne with the Father” (Psa. 110:1; Rev. 3:21), in the Holy of Holies, or true Holy Place (Heb. 9:24), making intercession (Rom. 8:34), for those that come unto God by Him. Heb. 7:25. But Heaven has only received Him until the time of restitution of all things which God hath spoken by the mouth of all His holy prophets (Acts 3:21), when He shall come again, to sit in the throne of His Father David.
This again proves His coming to be pre-millennial.*
No. VI. Argument From the Order of the Resurrection.
We believe we have a conclusive argument based upon the Resurrection, which may be briefly stated as follows:
All the dead will be raised, but, as Jesus was raised out of the dead and the rest of the dead were left, so the dead
♦For further evidence of the distinction between the Church and the King-dom, see page 83.
(12) Acts 3:20. And he shall tution of all things, which God
send Jesus Christ, which before hath spoken by the mouth of all
was preached unto you; his holy prophets since the world
21. Whom the heaven must began, receive until the times of restiin Christ that are His at His coming, will be raised out of the dead, and the rest of the dead will be left until another and final resurrection, and the Millennium will occur between these two resurrections, thus clearly showing Christ’s coming to be pre-millennial.
We believe that any unprejudiced mind will be convinced of this by simply reading the following passages:
Order of the Resurrection.
1 Cor. 15:22-26. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order. Christ the first fruits; afterwards they that are Christ’s at
His coming. Then (or afterwards) the end* The last
enemy that shall be destroyed is death.
Dead in Christ Rise First.
1 Thes. 4:13-17. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which
sleep in Jesus will God bring with Him For the Lord
Himself shall descend from Heaven with a shout, with the voice of the archangel, and With the trump of God, and the dead in Christ shall rise first.
The First Resurrection.
Rev. 20:4-14. And I saw thrones, and they sat upon
them and I saw the souls of them that were beheaded
for the witness of Jesus, and for the Word of God, and which had not worshipped the beast .... and they lived and reigned with Christ a thousand years. But the rest
OF THE dead lived NOT AGAIX UNTIL THE THOUSAND YEARS WERE FINISHED. THIS IS THE FIRST RESURRECTION. Blessed
and holy is he that hath part in the first resurrection, on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years. And when the thousand years are expired Satan shall be loosed out of his prison, and shall go
out to deceive the nations And I saw a great white
THRONE, and Him that sat on it, from whose face the earth
* The Greek elra (ita) here signifies next in order, but not necessarily immediate, as will be seen by the use of the same word in Mark 4:17, 28; 1 Tim. 2:13. And in this same chapter (vs. 5-7), it is used interchangeably with inena (epita). This fact seems to have been altogether overlooked by Post-millennialists who have therefore entirely misconstrued the passage.
When the Holy Spirit means immediately He uses eavrs, €w9e«s or itapaxp^HiCi. See Acts 10:33; Mat. 4:22; Luke 1:64, etc.
and the heaven fled away; And I saw the dead, small
and great, stand before God; and the sea gave up the
dead which were in it, and death and hell (Hades) delivered up the dead which were in them
These three passages are so plain that the wayfaring man need not err therein.
In the first, we are told the order of the resurrection — each “in his own order” (Gr. Band.). The figure is taken from troops moving by bands or regiments.
First, Christ (“the first born from the dead.” Col. 1: 18).
Next, the godly, who die in Christ and who are His at His coming.
Next, the end, when “the rest of the dead” (who are not Christ’s) shall come forth and death itself be destroyed.
The second passage reiterates and emphasizes the fact that the dead in Christ shall rise first and that they rise when the Lord descends from Heaven with a shout. The resurrection of the ungodly is not spoken of, for they have no part in this blessed first resurrection.
In the third jDassage we have the first resurrection completed by the resurrection of the Tribulation Saints (see page 101) and the reign with Christ for a thousand years is stated to occur before the rest of the dead are raised. And after the thousand years the rest of the dead, who lived not again until the thousand years were finished, stand before God, and death and Hades deliver up the dead in them.
This one thousand years is the Millennium (Latin, mille annum). What could be plainer than this proof that Christ’s coming is to be pre-millennial *? The dead in Christ are raised at His coming and they are raised before the millennium. Therefore His coming must be pre-millennial.
OBJECTIONS CONSIDERED.
The Use of Scripture Passages.
It is objected that we have no right thus to bring together these passages from different parts of the Word,
We answer — why nof? Are they not all inspired ‘?^^ Are they not all the product of one mind? See how plainly we are taught that they are all the utterances of the Holy Spirit.^* And it is clear that they all relate to the same subject, viz.: the resurrection.
Paul uses quotations in the same manner in Rom. 3 to prove that all have sinned, and again in Rom. 10 to prove the righteousness which is of faith, and in Heb. 11 to show the fruits of faith. We must certainly acknowledge the propriety of following his example.
Indeed, the same method of aggregating proof texts is used and relied upon to show the divinity of Christ and evei evangelical doctrine.
Only Souls Mentioned.
It is objected that only the souls are mentioned in Rev. 20 and therefore it cannot be a literal resurrection, but is only the regeneration, or spiritual resurrection and present life of believers in Christ.
(13) 2 Tim. 3:16. All Scrip- things to your remembrance, ture is given by inspiration of whatsoever I have said unto you. God, and is profitable for doc- yjy le :13. Howbeit when trine, for reproof, for correction, Yie, the Spirit of truth, is come, for instruction in righteousness. ^^jjj g^yjg y yo all truth:
2 Tim. 3:16 (R. V.). Every j. giaii not speak of himscripture inspired of God is also ggif. whatsoever he shall
profitable for teaching, for re- lea, that shall he speak: and
proof, for correction, for instruc- le will shew you things to come, tion which is in righteousness:
17. That the man of God may ?oj. 2 .10. But God hath
be complete. furnished com- revealed *?iem unto us by his
, ^^. ‘, „.^„i. Spirit: for the Spirit searcheth
pletely unto every good work.
Or, Every scripture is inspired,
of God and profitadle.
(14) John 14:26. But the 2 Pet. 1:21. For the proph-Comforter, tcliich is the Holy ecy came not in old time by the Ghost, whom the Father will will of man: but holy men of send in my name, he shall teach God spake as they were moved you all things, and bring all by the Holy Ghost.
The fallacy of this is easily seen, for these holy dead enjoyed the spiritual resurrection before they “were beheaded for the witness of Jesus.” Clearly, it was because of this spiritual life in Christ and their faith in the Word of God, that they became witnesses for Jesus and refused to worship the beast, or his image or receive his mark, and therefore they were beheaded (see chap. 13:11-15). Besides, ij/vxoi (psukas — souls) means also life, person or individual. See same word in Acts 2:41, “there were added unto them about three thousand souls (persons)” and in Acts 7:14; 27:10-37; 1 Cor. 15:45; 1 Pet. 3: 20; Rev. 12:11; 16:3, it unmistakably means persons.^^ A spirit could not be beheaded. Only a person having body and spirit could be beheaded, and such it is evident these were. But they suffered physical death; that is, separation of soul and body, and became part of the great company of the dead. The 5th verse emphatically confirms this — these being that portion of the dead ones (vcKpwr) who lived, while “the rest of the dead lived not again until the thousand years were finished,” and “this is the first resurrection.’’
In this objection Post-millennialists manifest one of their most remarkable inconsistencies. They labor assiduously to disprove the literalism of the first resurrection, described in verses 4-6, where idcu -zao = to live and dvao-rao-ts- anastasis = resurrection are each twice used, while they hold that verses 12 and 13 do describe a literal resurrection, though neither zao nor anastasis are used therein. Consistency requires that, if either is spiritual, it should be the latter. How much better to accept both as literal.
(15) Acts 7:14. Then sent longsuffering of God waited in
Joseph, and called his father the days of Noah, while the ark
Jacob to him, and all his kin- was preparing, wherein few, that
dred, threescore and fifteen souls. is, eight souls were saved by
Acts 27:37. And we were in ^^*^^- ,^ all in the ship two hundred ^^^’- ‘^- second
threescore and sixteen souis ^°^^^ poured out his vial upon
the sea; and it became as the
1 Pet. 8:20. Which sometime blood of a dead man: and every
were disobedient, when once the living soul died in the sea.
Spiritual Life in Paradise.
Equally fallacious is the interpretation which claims that the first resurrection is the spiritual life of believers with Christ in Paradise (the intermediate place of the holy dead). For this spiritual life begins, not at death, but at the regeneration. It begins with the first exercise of faith in Christ. “He that believeth on the Son hath everlasting life.” John 3:36. Hath it now. Is quickened already (Col. 2:13), and has been raised (Eph. 2:6; Col. 3:1)”, and lives the life he now lives by the faith of the Son of God. Gal. 2:19, 20. This spiritual resurrection spoken of in Eph. 2:6; Col. 2:12, 13; 3:1, is expressed by words entirely different from anastasis, which is used in Rev. 20: 5-6, and which ever yi ere in the New Testament expresses a literal resurrection.
Only the Beheaded Mentioned.
Again it is objected that only the beheaded are mentioned and those who have specially to do with the beast and His image.
This is true of the latter part of the verse only. And we believe, that these are the Tribulation Saints who accept of Christ and become His martyrs under the reign of Antichrist,^^ after the Church has been caught up to meet
(16) 2 Thes’. 2:1. Now we be- 4. Who opposeth and exalteth
seech you, brethren, by the com- himself above all that is called
ing of our Lord Jesus Christ, God, or that is worshipped; so
and by our gathering together that he as God sitteth in the
unto him, temple of God, shewing himself
2. That ye be not soon shaken that he is God.
in mind, or be troubled, neither 5. Remember ye not, that.
by spirit, nor by word, nor by when I was yet with you, I told
letter as’ from us, as that the you these things?
day of Christ is at hand. 6. And now ye know what
3. Let no man deceive you by withholdeth that he might be any means: for that day shall revealed in his time.
not come, except there come a 7. For the mystery of iniquity
falling away first, and that man doth already work: only he who
of sin be revealed, the son of now letteth will let, until he be
perdition; taken out of the way.
Christ in the air. — (See page 101.) But notice that the first part of the verse speaks of some as though they had already been raised. “And I saw thrones, and they sat upon them, and judgment was given unto them.”
Nothing is said about the resurrection of these because they had already been raised at the Rapture previous to the Tribulation.
They are all ready to occupy the thrones and reign upon the earth according to the promises, But John sees the
8. And then shall that Wicked
be revealed, whom the Lord shall
consume with the spirit of his
mouth, and shall destroy with
the brightness of his coming:
9. Even him, whose coming is
after the working of Satan with
a.A power and signs and lying
wonders.
Rev. 13 :11. And I beheld another beast coming up out of the
earth; and he had two horns
like a lamb, and he spake as’ a
dragon.
12. And he exerciseth all the
power of the first beast before
him, and causeth the earth and
them which dwell therein to worship the first beast, whose deadly
wound was healed.
13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
14. And deceiveth them that
dwell on the earth by the means
of those miracles which he had
power to do in the sight of the
beast; saying to them that dwell
on the earth, that they should
make an image to the beast,
which had the wound by a sword,
and did live.
15. And he had power to give
life unto the image of the beast,
that the image of the beast
.”Should both speak, and cause
that as many as would not worship the image of the beast
should be killed.
16. And he causeth all, both
small and great, rich and poor,
free and bond, to receive a mark
in their right hand, or in their
foreheads:
17. And that no man might
buy or sell, save he that had
the mark, or the name of the
beast, or the number of his
name.
18. Here is wisdom. Let him
that hath understanding count
the numoer of the beast: for it
is the number of a man; and his
number is Six hundred threescore and six.
(17) 1 Thes. 4:16. For the
Lord himself shall descend from
heaven with a shout, with the
voice of the archangel, and with
the trump of God: and the dead
in Christ shall rise first:
17. Then we which are alive
and remain shall be caught up
together with them In the clouds,
to meet the Lord in the air: and
so shall we ever be with the
Lord.
18. Wherefore comfort one another with these words.
(18) Mat. 19 :28. And Jesus
said unto them. Verily I say
unto you. That ye which have
followed me, in the regeneration
when the Son of man shall sit
in the throne of his glory, ye
also shall sit upon twelve
thrones, judging the twelve tribes
of Israel.
1 Cor. 6 :2. Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye un-Tribulation Saints also raised to take part in this reisn with Christ, which is in perfect accord with the order of the first resurrection.
CHRIST THE FIRST FRUITS.
Next,
they who
are
Christ’s
at His
The Church and the Old Testament Saints
who are raised at the Rapture when
Christ comes in the air.
The Tribulation Saints who are raised at the
Revelation when Christ comes
to the earth.
The Last Day.
Again we hear it objected that Christ said He would raise up those who believe m Him at the last day (John 6:39, 40, 44, 54), and if it is at the last day there can not follow a thousand years before the unbelievers are raised. But Peter says “(me day is with the Lord as a thousand years and a thousand years as one day.” 2 Pet. 3:8. This is the great Millennial day ushered in and ending with resurrection and judgment, and during which Christ shall rule the nations and judge the world in righteousness.^^
worthy to judge the smallest
matters?
3. Know ye not that we shall
judge angels? how much more
things that pertain to this life?
Rev. “3 :21. To him that overcometh will I grant to sit with
me in my throne, even as I also
overcame, and am set down with
niy Father in his throne.
(19) Acts 17:31. Because he
hath appointed a day, in the
which he will judge the world
in righteousness by that man
whom he hath ordained; whereof
he hath given assurance unto
all meti, in that he hath raised
him from the dead.
Isa. 11 :9. They shall not
hurt nor destroy in all my holy
mountain: for the earth shall be
full of the knowledge of the
Lord, as the waters cover the
sea.
10. And in that day there
shall be a root of Jesse, which
shall stand for an ensign of the
people; to it shall the Gentiles
seek: and his re.^t shall be glorious.
11. And it shall come to pass
in that day, that the Lord shall
It is “the day of an age” as the Holy Spirit designates it in 2 Pet. 3:18. See the Greek ^^-^/xipav atwi/os”. (heemeran aionos). In harmony with this we find that the same word “qfxepa (heemera — day) signifies “a long period,” in John 8:56; 9:4; Rom. 10:21; 2 Cor. 6:2: Heb. 4:7-8.
“That Day”
is the key to the book of Isaiah and many of the other prophets. Note how frequently it occurs. Isa. 2:11; 3:7, 18; 4:1, 2; 5:30; 7:18, 20, 21, 23; 10:27, etc.; Jer. 25:33; Ezek. 38:14, 16; 39:11; 48:35; Joel 3:18; Amos 9:11; Micah 4:6; 7:11, 12; Zeph. 3:11, 16; Hag. 2:23; Zech. 9:16; 12:3, 4, 6, 8, 9, 11; 13:1, 2, 4; 14:6, 8, 13, 21; Mai. 3:17; Mat. 7:22; 24:36; Mark 13:32; Lu. 21:34.
See how plainly it is identified with the Day of the Lord. Compare Isa. 2:12 with 20. “For the day of the Lord of hosts shall be upon every one that is proud and
lofty In that day a man shall cast his idols
to the moles and bats.” Also Zeph. 1:14, 15.
“The great day of the Lord is near... that day is a day of wrath.”
See the same in Zech. 14:1-4.
In Hosea 6:2 we read “After two days will He revive us; in the third day He will raise us up.” These are evidently three days of one thousand years each, for “one day is with the Lord as a thousand years.” So “that day” is doubtless the last thousand year day of God’s great week of aions (ages). See page 218.
Mentioned in Same Verse.
Again it is objected that, while there will be a great difference in the character of the resurrection of the just and of the unjust, yet they must be simultaneous in time, for
set his hand again the second Cush, and from Elam, and from
time to recover the remnant of Shinar, and from Hamath, and
his people, which shall be left from the islands of the sea. from Assyria, and from Egypt, ^jgo Rev. 2 :27.
and from Pathros, and from both are mentioned in conjunction, that is in the same
verse.
But Jesus has taught us that this objection has no force, by giving us a remarkable example to the contrary. In Luke 4:16-21, we read, that He opened the book, found the place and read from Isa. 61,^1 to the comma (or division of clauses) in verse 2, and closed the book, saying: “This day is this Scripture fulfilled in your ears.” Why did He stop there? Because the time had not come to proclaim “the day of vengeance.” That comma has been over eighteen centuries long and will continue until Christ (having gathered His saints, 1 Thes. 4:16-17) shall appear with them executing vengeance on the ungodly. 2 Thes. 1 :7-10; Jude 14, 15. Therefore, Jesus, Himself, having taught us, that two events, stated consecutively in Isa. 61:2, are sep-
(20) Dan. 12:2. And many
of them that sleep in the dust of
the earth shall awake, some to
everlasting life, and some to
shame and everlasting contempt.
John 5 :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.
Acts. 24 :15. And have hope
toward God, which they themselves also allow, that there
shall be a resurrection of the
dead, both of the just and unjust.
(21) Isa. 61:1. The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
2. To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn;
3. To appoint unto them that
mourn in Zion, to give unto them
beauty for ashes, the oil of joy
for mourning, the garment of
praise for the spirit of heaviness; that they might be called
Trees of righteousness, The
planting of the Lord, that he
might be glorified.
Luke 4 :16. And he came to
Nazareth, where he had been
brought up: and, as his custom
was, he went into the synagogue
on the sabbath day, and stood
up for to read.
17. And there was delivered
unto him the book of the prophet
Esaias. And when he had
opened the book, he found the
place where it was written,
18. The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
19. To preach the acceptable
year of the Lord.
20. And he closed the book,
and he gave it again to the
minister, and sat down. And the
eyes of all them that were in
the synagogue were fastened on
him.
21. And he began to say unto
them. This day is this Scripture
fulfilled in your ears.
arated by more than eighteen hundred years, surely we should respect God’s Word, when it so plainly states that there will be a period of a thousand years between the resurrection of the “blessed and holy,” — and that of “the rest of the dead.”
The word wpa (hora — hour) which Jesus used in John 5:28 is the same word as that used in verse 25.22 The latter we all believe has been over eighteen hundred years long. Why, then may not the former be at least a thousand years long and thus perfectly harmonize with Rev. 20? See also John 4:21, 23 and Rom. 13:11 (high time = wpa = it is already the hour) in each of which hour signifies a long period.
Tregelles — who is supported by the Jewish commentators — renders Dan. 12:2 as follows:
“And many from among the sleepers of the dust of the earth shall awake; these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame.” (See Jamieson, Fausset and Brown on this passage.) It is needless to add that this most intensely confirms the doctrine of the first resurrection.
Only One Text.
Lastly it is objected that a difference in time for the resurrection of the just from that of the unjust is stated in only one place in the Word, to-wit: Rev. 20, and that this is a book so symbolical, that we must not rely upon it for such an important fact.
Only one place indeed! But is not that enough? Why! the existence of all light rests upon the single sentence in Gen. 1:3,23 y rests safely, because God spoke those words. The most marvelous fact, in connection with our Lord’s first appearing, was the immaculate conception. It
(22) John 5:25. Verily, ver- hour is coming, In the which
ily, I say unto you, The hour is all that are in the graves shall
coming, and now is, when the hear his voice,
dead shall hear the voice of the (23) Gen. 1:3. And God said,
Son of God; and they that hear y„t there be light: and there was
shall live. i:„yt
28. Marvel not at this: for the ’ has caused suspicion of Mary’s character, and it calls for the greatest exercise of faith to believe in the Holy Ghost Fatherhood of her Son. It professes the holiest purity where the world can see only fornication and shame. And yet this astonishing event rested for centuries upon a single passage of prophecy, “Behold a virgin shall conceive and bear a son.” Isa. 7:14, and although it was given by the Lord to the Jews as a special and important sign they will not rely upon it, because it occurs in a poetical book, and so they reject the Babe of Bethlehem.
But shall we, — who believe that Isa, 7:14 has been literally fulfilled — condemn the Jews for not accepting it, and yet justify ourselves in rejecting the literal fulfillment of this plain statement in Rev. 20^ God forbid. Remember that He says, “Behold I come quickly; blessed is he that keepeth the sayings of the prophecy of this book.” Rev. 22:7; 1:3. Oh then let us earnestly entreat you, to heed this otie passage even though it may pierce through your established opinions.^* Don’t reject it. Don’t pervert its simple teaching, for it is God’s holy Word of prophecy and is as immovable as the rocky fastness of the mountains — yea more — for these shall pass away but the Word of the Lord endureth forever.*’
Dean Alford’s Comments.
And here, dear reader, let us invite your careful attention to Dean Alford’s comment upon this passage, viz.: “this is the first resurrection.” He says: “It will have been long ago anticipated by the readers of this commentary, that I cannot consent to distort its words from their plain sense and chronological place in the prophecy, on account of any considerations of difficulty, or any risk of abuses which the doctrine of the Millennium may bring with it. Those who lived next to the Apostles, and the whole Church for three hundred years, understood them in the plain literal sense; and it is a strange sight in these days
(24) Heb. 4:12. For the word viding asunder of soul and spirit,
of God is quick, and powerful, and of the joints and marrow,
and sharper than any twoedg’-d and is a discerner of the
sword, piercing even to the di- thoughts and intents of the heart.
to see expositors who are among the first in reverence of antiquity, complacently casting aside the most cogent instance of unanimity which primitive antiquity presents. As regards the text itself, no legitimate treatment of it will extort what is known as the spiritual interpretation now in fashion. If, in a passage where two resurrections are mentioned, where certain souls lived at the first, and the rest of the dead lived only at the end of a specified period after that first, if in such a passage, the first resurrection may be understood to mean spiritual rising with. Christ, while the second means literal rising from the grave; then there is an end of all significance in language, and Scripture is wiped out as a definite testimony to anything. If the first j-esurrection is spiritual, then so is the second, which I suppose no one will be hardy enough to maintain. But if the second is literal, then so is the first, which in common with the whole primitive church and many of the best modern expositors, I do maintain and receive as an article of faith and hope.”*
Resurrection From the Dead.
Now if Christ is coming to raise the righteous a thousand years before the ungodly, it would be natural and imperative that the former should be called a resurrection from, or out of the dead, the rest of the dead being left until after the thousand years. We rejoice therefore that this is just what is most carefully done in the Word, and in this we believe we have another most comprehensive and definite proof of the pre-millennial coming of Christ. It consists in the use made, in the Greek text of the words iKV€Kpwv (ek nekron).
These words signify “from the dead” or, out of the dead, implying that the other dead are left.
The resurrection va<p<xpv or tojv vocpoiv (nekron, or ton nekron-of the dead) is applied to both classes because all
*See also the quotations from distinguished authorities, both English and German given as critical testimonies In the appendix to Pre-millennial Essays, published by F. H. Revell, Chicago, 111.
will be raised. But the resurrection €k vcKpQiv (ek nekron = out of the dead) is not once applied to the ungodly.*
The latter phrase is used altogether 49 times, to-wit:
34 times, to express Christ’s resurrection, whom we know was thus raised out of the dead.-
3 times, to express John’s supposed resurrection, who, as Herod thought, had been thus raised out of the dead.%
3 times, to express the resurrection of Lazarus, who was also raised out of the dead.
3 times, it is used figuiatively, to express spiritual life out of the deadness of sin.
Rom. 6:13: “As those that are alive from the dead”; 11:15: “Life from the dead.”
Eph. 5:14: “Arise from the dead.”
It is used in Luke 16:31. Parable of the rich man. “Though one rose from the dead.”
And in Heb. 11 :19. Abraham’s faith that God could raise Isaac from the dead.
And the remaining 4 times it is used to express a future resurrection out of the dead, namely, in Mark 12 :25, where Jesus says: “When they shall rise from the dead (ck v€Kp(ov ) they neither marry, nor are given in maniage; but are as the angels which are in heaven,” and in Luke 20 :35- 36. “But they which shall be accounted worthy to obtain that world, and the resurrection which is from among {the) dead {rrja- dvao-Tacrews Trja- ck veKpiov), neither marry, nor are given in marriage; neither can they die any more; for they are equal mito the angels; and are the children of God, being the children of the resurrection.
♦Mat. 22:31; Acts 17:32; 23:6; 24:15, 21; 1 Cor. 15:12, 13, 21, 42 and especially John 5:28-29 (R. V.): 28. Marvel not at this: for the hour cometh. in which all that are in the tombs 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 judgment.
tMat. 17:9; Mark 9:9-10; Luke 24:46; John 2:22; 20:9; 21:14; Acts 3:15; 4:10; 10:41; 13:30; 13:34; 17:3; 17:31; 26:23; Rom. 1:4; 4:24; 6:4-9; 7:4; 8:11; 10:7, 9; 1 Cor. 15:12, 20; Gal. 1:1; Eph. 1:20; Col. 1:18; 2:12; 1 Thes. 1:10; 2 Tim. 2:8; Heb. 13:20; 1 Pet. 1:3, 21.
tMark 6:14, 16; Luke 9:7.
In Acts 4:1-2: The Sadducees were grieved because Peter and John “preached, through Jesus, the resurrection which is from among [the] dead’’ (rrjv avdcrTaaiv ttjv ck
V€Kp(i)v).
And in Phil. 3 :11, it is used in a manner remarkably significant. Our version renders it, “resurrection of the dead,” which is especially wrong, for the Greek preposition ek occurs here in a duplicate form, in all the oldest manuscripts.* The phrase is tyjv iavda-raa-Lv rrjv Ik vcKpuiv f (teen exanastasin teen ek nekron), and the literal translation is the out resurrection from among the dead, which peculiar construction of language gives a special emphasis to the idea that this is a resurrection out from among the dead.
These passages clearly show, that there is yet to be a resurrection oat of the dead; that is, that part of the dead will be raised, before all are raised. Olshausen declares that the “phrase would be inexplicable if it were not derived from the idea that out of the mass of the dead some would rise first. “|
That no unrighteous have part in this “first resurrection” is evident from Luke 20 :36: they “are the children of God” and “equal unto the angels.”
It is the resurrection of a select class only, viz.: the righteous, and therefore Jesus calls it the resurrection of the just. Luke 14:14, — “And thou shalt be blessed; for they can not recompense thee: for thou shalt be recompensed at the resurrection of the just.”
Paul calls it the better resurrection.“^^ It is the resurrection of those that are Christ’s at his commg,^^ “the dead in Christ,” who shall “rise first.”^^
*See Jamiepon, Fausset and Brown, Alford, and Dr. Adam
Clark.
tGreek text. Tischendorf and Alford.
tVol. 2, p. 183 Am. Ed.
(25) Heb. 11:35. Women re- man in his own order: Christ ceived their dead raised to life the firstfruits; afterward they again; and others were tortured, that are Christ’s at his coming, not accepting deliverance; that (27) 1 Thes. 4:16. For the they might obtain a better resur- Lord himself shall descend from recticn. heaven with a shout, with the
(26) 1 Cor. 15:23. But every voice of the archangel, and with
The First Resurrection.
‘’Blessed and holy is he that hath part in the first resurrection.” Rev. 20:6.
Paul, as a Pharisee, believed in the general fact of the i-esurrection.-^ But we see from the foregoing, why he counted all things but loss that he might win Christ,... and know Him, and the power of His resurrection, and the fellowship of His sufferings,... if by any means he might attain unto the out resurrection from among the dead, Phil. 3:8-11.
And we see also, why the three favored disciples were “questioning one with another what the rising from the dead should mean.”-^ They understood perfectly, what the resurrection of the dead meant, for this was a commonly accepted doctrine of the Jews.^^ But the resurrection from the dead was a new revelation to them.
And it is an important revelation to us, for it is “the resurrection of life.’^^’^
But there is also to be a resurrection of judgment (so the Greek). John 5:29. It is the resurrection of the unjust.^^ It is the completion of the resurrection (veKpwv or
the trump of God: and the dead (30) Heb. 6:2. Of the docin Christ shall rise first: trine of baptisms, and of laying
(28) Acts 23:6. But when on of hands, and of resurrection Paul perceived that the one part of the dead, and of eternal judgwere Sadducees, and the other ment.
Pharisees, he cried out in the (31) John 5 :29. And shall
council. Men and brethren, I am come forth; they that have done
a Pharisee, the son of a Phari- good, unto the resurrection of
see: of the hope and resurrec- life; and they that have donetion of the dead I am called in evil, unto the resurrection of
question. damnation (judgment).
7. And when he had so said, Dan. 12 :2. And many of them there arose a dissension between that sleep in the dust of the the Pharisees and the Sadducees; earth shall awake, some to ever and the multitude was divided. lasting life, and some to shame
8. For the Sadducees say that avd everlasting contempt.
there is no resurrection, neither (32) Acts 24:15. And have
angel, nor spirit: but the Phari- hope toward God, which they
sees confess both. themselves also allow, that there
(29) Mark 9 :10. And they .shall be a resurrection of the kept that saying with themselves, dead, both of the just and unquestioning one with another just.
what the rising from the dead Rev.’ 20 :12. And I saw the
should mean. dead, small and great, stand be-TU)v veKpuiv) of the dead. Hence we see there is a difference in time as well as in character, in the order of the resurrection; the first being that of the just, and the second that of the unjust; and this difference in time is perfectly in accordance with the account in Rev. 20, where the interval is stated to be the 1000 years of the Millennial kingdom. And as Christ comes at the resurrection of the just, or those who sleep in Him (1 Thes. 4:13-16), His coming must be pre-millennial.*
No. VII. Watching.
We are commanded to watch for His coming.
Again and again did Jesus tell His disciples to watch! He said: “Watch therefore, for ye know not what hour your Lord doth come.” Mat. 24:42. “Watch therefore, for ye know neither the day nor the hour.” Mat. 25:13. Adding, “And, what I say unto you, I say unto all, — Watch.” Mark 13:35-37. He places especial emphasis on the word Watch, particularly in Rev. 1(3 :15, “Blessed is he that Watcheth.” (See Greek.)
Now it is absolutely inconsistent with the constitution of the human mind, thus to watch for an event which we believe to be one thousand years or more in the future.
And yet this is just the position which Post-millennialists are forced to take.
*We humbly invite a candid and prayerful consideration of the above arg-ument, on the part of Greek students.
Dr. David Brown quite superficially disposes of it by the erroneous presumption that Pre-millenarians apply the resurrection (veKpwv or rSiv veKpwv), of the dead, only to the ungodly. Whereas, we hold that it embraces all, even Christ Himself, but that (eV veKpdv) from the dead applies only to the select class who have part in the first resurrection. Ag-ain is he wrong in his citation of the texts Mark 9:9-10; Acts 10:41; 13:34; 26:23, and Rom. 1:4, each of which, according to Griesbach have U veKpuiu or e arao-rdo-eaj? vtKpoiv. Second Advent, p. 198.
fore God; and the books were 13. And the sea gave up the opened; and another book was dead which were In it; and death opened, which Is the book of life: and hell delivered up the dead and the dead were judged out of which were in them: and they those things which were written were judged every man accordin the books, according to their ing to their works, works.
Matthew Henry, commenting on Luke 12:45, says: “Our looking at Christ’s second coming as a thing at a distance is the cause of all those irregularities which render the thought of it terrible to us.” And on watching, he says: “To watch implies not only to believe that our Lord will come, but to desire that He would come, to be often thinking of His coming, and always looking for it as sure and near, and the time of it micertain.”
As followers of Christ we are compared to soldiers, fighting the fight of faith (1 Tim. 1:18; 6:12; 2 Tim. 2:3; 4:7), and perhaps no better illustration could be given us of watching, than that of picket duty in the arms
Old soldiers know that out on the skirmish line it is full of life and excitement, because they are watching for something immediately possible. But in camp it is a dull, soulless dnidgeiy, because they are expecting nothing until the outer pickets, perhaps five or six miles away, are driven in.
How intensely do we increase this difference in watching, if we separate the pickets by a thousand years. And this is what post-millennialism does.
“We believe this argument appeals to the common sense of every person, and we pray God that these seven arguments may be blessed to the perfecting of that which is lacking in your faith.^^
He is faithfu’ that hath promised, an’ He’ll surely come
ag-ain, He’ll keep his tryst wi’ me, at what hour I dinna ken; But he bids me still to wait, an’ ready aye to be, To gang at ony moment to my ain countrie.
So I’m WATcniXG aye, and singing o’ my hame as I wait, For the soun’ing o’ His footfa’ this side the gowden gate, For His bluid hath made me white, and His hand shall
dry my e’e When He brings me hame at last to my ain countrie.
(33) 1 Thes. 3:9. For what 10. Night and day praying exthanks can we render to God ceedingly that we might see your again for you, for all the joy face, and might perfect that wherewith we joy for your sakes which is lacking in your faith? before our God;
True watching is an attitude of mind and heart which would joyfully and quickly turn from any occupation to meet our Beloved, rapturously exclaiming “this is the Lord; we have waited for Him.” Isa. 25 :9. Continue to Watch.
But, perhaps, you say: ‘’The Church has been watching for eighteen hundred years and He has not come, and He may not come for eighteen hundred years more.”
Well, possibly He may not; but do we know He will not? and shall we set a date for His coming? and cease to watch?
Post-millennialists say that He will not come for a thousand years or more, which is equivalent to setting a date, as it places His coming out of all possibility in our lifetime; and then, dear reader, how quickly do we lay down our watching.-
The principal condenmation pronounced in the Scripture, in regard to the Lord’s return, is to those who say “My Lord delayeth His coming.”^*
It is immeasurably better to be ready than to be late.^^
Pre-millennialists believe that He may come any moment, and that we should ever be found watching and waiting, with our loins girded about, and our lights burning, and ourselves like men that wait for their Lord. Lu. 12 :35.
The eighteen hundred years which have passed only make “our salvation” much “nearer than when we believed,” and it is “high time to awake out of sleep.” Rom. 13:11. A Little While.
There is no prophesied event which has to be fulfilled before His coming in the air to receive the Church. Therefore
(34) Mat. 24:48. But and if 51. And shall cut him asunthat evil servant shall say in his der, and appoint him his portion
heart. My lord delayeth his com- with the hypocrites: there shall
ing; be weeping and gnashing of
49. And shall begin to smite teeth.
his fellow servants, and to eat See also Luke 12 :45.
and drink with the drunken; (35) Mat. 25:10. And while
50. The lord of that servant they went to buy, the bridegroom shall ccme in a day when he came; and they that were ready looketh not for him, and in an went in with him to the marhour that he is not aware of, riage: and the door was shut.
we have need of patience that we may receive the promise: “For yet a little while” (Greek — vei-y, very little while) “and He that shall come will come, and will not tarry.” Keb. 10:37.
“But,” you say, “it is not a little while.” Ah! beloved, does it seem long to you from creation to the flood, or from the flood to Christ? The “little while” of Hag. 2:6- 7,’-^^ we believe, has not ended yet,^^ and it certainly covered the Ave hundred years up to Christ’s first coming. Remember that God speaks to you as to an immortal soul.
Wait until you have realized a few of the mighty cycles of eternity, and then these eighteen centuries will indeed appear to be “a very, very little while.”
0! let us fix our eyes upon Jesus. Let us watch and wait for the King Etemal.^^
The Faith of the Early Church.
It is admitted on all sides that the pre-millennial coming of Christ, and His reign with His saints upon the earth a thousand years, was the faith of the early church. Indeed, this is substantiated by such an abundance of evidence, that it cannot be denied.
We would that we had space to quote at length, from the many authorities on this point, but must be content to select a few:
(36) Hag. 2:6. For thus saith in Zion, my holy mountain: then the Lord of hosts; Yet once, it is shall Jerusalem be holy, and a little while, and I will shake there shall no strangers pass the heavens, and the earth, and through her any more.
the sea, and the dry land; Heb. 12 :26. Whose voice then
7. And I will shake all na- shook the earth; but now hetions, and the Desire of all na- hath promised, saying, Yet oncetions shall come: and I will fill more I shake not the earth only,
this house with glory, saith the but also heaven.
Lord of hosts. 27. And this word. Yet once
(37) Joel 3:16. The Lord also more, signifieth the removing of shall roar out of Zion, and ut- those things that are shaken, as ter his voice from Jerusalem; of things that are made, that and the heavens and the earth those things which cannot be shall shake: but the Lord will be shaken may remain.
the hope of his people, and the (38) 1 Tim. 1:17. Now unto
strength of the children of Is- the King eternal, immortal, inrael. visible, the only wise God, be
17. So shall ye know that I honour and glory for ever and
am the Lord your God dwelling ever. Amen.
Mosheim says: “The prevailing opinion that Christ was to come and reign a thousand years among men before the final dissolution of the world had met with no opposition previous to the time of Origen.” (Vol. 1, p. 89.)
Geisler says: “In all the works of this period (the first two centuries) Millenarianism is so prominent that we can not hesitate to consider it as universal.”*
Chillingworth, with his characteristic invulnerable logic, argues: “Whatever doctrine is believed and taught by the most eminent Fathers of any age of the Church and by none of their cotemporaries opposed or condemned, that is to be esteemed the Catholic doctrine of the Church of those times. But the doctrine of the millenaries was believed and taught by the most eminent Fathers of the age next after the Apostles, and by none of that age opposed or condemned; therefore, it was the Catholic doctrine of those times.’’**
Stackhouse, in his “Complete Body of Divinity” (Vol. 1, p. 597), says: “It cannot be denied but that this doctrine (Millenarianism) has its antiquity, and was once the general opinion of all orthodox Christians.”
Bishop Newton says: “The doctrine of the Millennium (as held by Millenarians) was generally believed in the first three and purest ages.”-f
Bishop Russell, though an anti-millenarian, says: “Down to the beginning of the fourth century, the belief was universal and undisputed.”%
Gibbon, who is at least an unprejudiced witness, says: “The ancient and popular doctrine of the Millennium was carefully inculcated by a succession of Fathers from Justin Martyr and Irenaeus, who conversed with the immediate disciples of the Apostles, down to Lactantius, who was the preceptor of the son of Constantine. It appears to have been the reigning sentiment of orthodox believers.”
He also says: “As long as this error (as he calls it) was permitted to subsist in the Church, it was productive
♦Geisler’s Church History. Vol. 1, p. 215.
**Chillingworth’s Works, Phila. Edit. 1844, p. 730.
fDissertations on the Prophecies, p. 527.
iDiscourse on the Millennium, p. 236.
of the most salutary effects on the faith and practice of Christians.”*
Dr. Daniel Whitby, — the father of the modern post-millennial theory, — in his “Treatise on Traditions,” candidly acknowledges that, “the doctrine of the Millennium passed among the best of Christians, for two hundred and fifty years, for a tradition apostolical, and as such is delivered by many Fatheis of the second and third centuries, who speak of it as a tradition of our Lord and His Apostles, and of all the ancients who lived before them, who tell us the veiy words in which it was delivered, the Scriptures which were so interpreted, and say that it was held by all Christians that were exactly orthodox.”
Lest anyone should lose the full force of these quotations, it may be proper to state, that this “ancient and popular doctrine of the Millennium,” as Gibbon styles it, was the belief in the pre-millennial coming of Christ, and His reign on the earth for a thousand years. It was commonly called chiliasm, which see in Webster’s Dictionary.
Such, in brief, is the testimony of historians, both ecclesiastical and profane upon this subject. And some of the early Fathers, of whom they speak, were very nearly, if not quite, the cotemporaries with the Apostles.
Papias, Bishop of Hierapolis in Phrygia, who was a disciple of St. John, or who at least received his doctrines from the immediate followers of the Apostle, was an extreme Millennialist, and has been called the father of Millenarianism. (See McClintock and Strong’s Enc.) Irenasus, as a disciple of Polycarp, Bishop of Smyrna, was directly connected with St. John. And also Justin Martyr was one of the earliest of the Fathers.
Is it not solenmly incumbent upon us, to respect and heed this doctrine, which these eminent Christian Fathers so undisputedly taught, as being the “tradition of our Lord and His Apostles”? Why is it, that, upon every other subject connected with our holy religion, such as Baptism, Church government, Forms of worship. Articles of faith, etc., we go back and search diligently to ascertain the doc-
*Milman’s Gibbon’s Rome, Vol. 1, p. 262.
trine of the Fathers, placing so much stress upon what we think they believed and taught, and yet upon this most important theme, cast aside what we know was their faith and testimony? Is it consistent? Dear reader, do let us here emphasize Paul’s exhortation to the Thessalonians: “Brethren, stand fast and
Hold the Traditions
(teachings) which ye have been taught whether by word or by our epistle. “^^ That is, whether taught in writing, or orally, see Verse 5. Now, what were these traditions (teachings) if not the coming of Christ and the Reign of the Saints, of which Paul and the other Apostles wrote so freely? Being thus exhorted, it is reasonable to believe that they did hold them, and that they are the very traditions which TVhitby and the other authorities clearly prove were held by the early Church. Then let us also hold, — not the comparatively modern post-millennial theory of Whitby, — but the aged faith of the Fathers.
The Apostles Were Not Mistaken.
We cannot believe (as some assert) that the Apostles were mistaken, and consequently not inspired upon this theme, nor that they and all the early Christians mocked themselves with false hopes in regard to the pre-millennial coming of Christ. They watched and waited for the return of our Lord, as a sure event, the hour of which none but the Father knew, but which had been enjoined upon them as uncertain and imminent.*^ And as they passed away
(39) 2 Tbes. 2:5. Remember in what watch the thief would ye not, that, when I was yet come, he would have watched, with you, I told you these and would not have suffered his things? house to be broken up.
15. So then, brethren, stand 44. Therefore be ye also
fast and hold the traditions ready: for in such an hour as ye
which ye were taught whether think net the Son of man comby word, or by epistle as of ours. eth.
(40) Mat. 25:42. Watch (41) Luke 12:35. Let your therefore; for ye know not what loins be girded about, and your hour your Lord doth come. lights burning;
43. But know this, that if the 36. And ye yourselves like ungoodman of the house had known to men that wait for their lord, to the miseen domain of Paradise, they have left us the written Word, their reiterated traditions (teachings handed down), and their great hope. So we take up their vigil, hopefully watching, not daring to say that He will come to-morrow, nor a thousand years hence, but only this are we sure of, He may come now.
Expectancy.
God has held this glorious hope constantly before the Church, to keep her in her proper attitude of expectancy and longing, until the Bridegroom comes. Like Israel in the wilderness, we should realize that we are pilgrims and strangers, seeking a Land, a City, and a King, which are beyond our Jordan of death and resurrection.
Death and Resurrection is the common lot of the great mass of the Church. But, of course, there will be some living when Christ comes,^^ who will not die but be changed in a moment,^^ and be caught up, like Elijah, with the raised saints to meet the Lord in the air. 1 Thes. 4:16-18.
when he will return from the (42) 1 Thes. 4:15. For this
wedding; that, when he cometh we say unto you by the word of
and knocketh, they may open the Lord, that we which are
unto him immediately. alive and remain unto the com-
37. Blessed are those servants, ing of the Lord shall not prewhom the lord when he cometh vent them which are asleep, shall find watching: verily I say 16. For the Lord himself shall unto you, that he shall gird him- descend from heaven with a self, and make them to sit down shout, with the voice of the archto meat, and will come forth and angel, and with the trump of serve them. God: and the dead in Christ
38. And if he shall come in shall rise first:
the second watch, or come in the 17. Then we which are alive
third watch, and find them so, and remain shall be caught up
blessed are those servants. together with them in the clouds,
39. And this know, that if the to meet the Lord in the air: aad goodman of the house had known so shall we ever be with the what hour the thief would come, Lord.
he would have watched, and not 18. Wherefore comfort one anhave suffered his house to be other with these words.
broken through. (43) 1 Cor. 15 :51. Behold, I
40. Be ye therefore ready shew you a mystery; We shall also: for the Son of man cometh not all sleep, but we shall all at an hour when ye think not. be changed,
Heb. 10 :37. For yet a little 52. In a moment. In the twinkwhile, and he that shall come ling of an eye. at the last trump: will come, and will not tarry. for the trumpet shall sound, and
It may be at morn, when the day is awaking, When sunlight thro’ darkness and shadow is breaking. That Jesus will come in the fullness of glory, To receive from the world “His own.”
It may be at midday, it may be at twilight, It may be perchance, that the blackness of midnight Will burst into light in the blaze of His glory. When Jesus receives “His own.”
While its hosts cry Hosanna, from heaven descending, With glorified saints and the angels attending. With grace on His brow, like a halo of glory. Will Jesus receive “His own.”
Oh, joy! Oh, delight! should we go without dying; No sickness, no sadness, no dread, and no crying; Caught up thro’ the clouds, with our Lord, into glory. When Jesus receives “His own.”
the dead shall be raised in- gathereth her chickens under her
corruptible, and we shall be wings, and ye would not!
Jerusalem, thou that killest the ^^*° desolate, prophets, and stonest them which 39. For I say unto you. Ye
are sent unto thee, how often shall not see me henceforth, till
would I have gathered thy ye shall say. Blessed is he that
children together, even as a hen cometh in the name of the Lord.