Part 8 (1/2)

xi. 15. ”And the seventh angel sounded, and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever.” Now compare these woes and this subsequent order of things with the tribulations Christ described in Matt xxiv chap. And the subsequent life the righteous entered into, and you will readily perceive that both refer to the destruction of Jerusalem and the commencement of Christ's auspicious reign. (The Revelations were certainly written before that event.) When the seventh angel sounded, Christ came in his kingdom and began his reign; and that he began his reign when the trumpet sounded, and the woes recorded in Matt. Xxiv. And xxv.

Chapters took place, will not be denied. This settles the point that the _seventh or last_ trump was not to sound at the close of Christ's reign, but at its commencement. And under this last sounding trump the dead were to be raised immortal, and those who were alive when it commenced its sound, were to be suddenly changed in their circ.u.mstances and feelings as described in the context. It was the day of their redemption from all their trials and persecutions, and doubts and fears.

That this was the period when the Christians entered the _resurrection day_ as well as the _judgment day_ under Christ is certain. They entered into the full enjoyment of that most sublime of all doctrines in the faith of which they not only saw the dead raised immortal and free from pain, but felt themselves new beings. They were exalted from the dust to high and ”heavenly places in Christ,” were ”caught up to meet the Lord in the air,” were seated ”on thrones and made priests and kings to G.o.d and reigned with Christ.” There ”they shone like the brightness of the firmament and the stars forever and ever,”

recognized the goodness of G.o.d in redeeming love, and sang the song of _certain victory_ over death and Hades. Then ”the kingdom and dominion and the greatness of the kingdom under the whole heaven was given to the saints of the MOST HIGH,” and in this ”kingdom of their Father they shone forth like the sun.” The above promiscuous quotations from Scripture justify the expression, that the living were ”changed in a moment at the last trump,” which announced to the world the immortal resurrection of the dead. That this trump, whose sound proclaims the resurrection of all mankind, is the gospel trump, the doctrine of Christ, we cannot doubt.

That the change of the living, in the context, has any reference to changing them into immortal beings, I cannot admit without further evidence. It is contrary to the whole tenor of revelation--it is contrary to our text, which declares that all, who are made alive in Christ first die in Adam. As the change of the living is an important point in our present investigation, we will give it further attention.

That the Christians were to experience a great and sudden change at the destruction of Jerusalem is certain. They were to be delivered from all their trials and persecutions, and be raised into the full and felicitous enjoyment of the reign of Christ. Those Christians, who had not seen our Saviour alive from the dead, who had believed on the testimony of his apostles and of the ”five hundred brethren,” were delivered from all their doubts and fears on seeing his predictions fulfilled, were perfected in faith, and their ”hearts established unblamable in holiness.” This was to them a resurrection day, not only in reviving their faith and hope in the doctrine of the immortal resurrection of all that died in Adam, but in delivering them from their sufferings, and raising them into the sublime enjoyments of the reign of Christ. In reference to this period, Jesus says, ”thou shalt be recompensed at the resurrection of the just.” And Paul says, ”If by any means I might attain unto the resurrection of the dead, not as though I had already attained, either were already perfect.” What sense would there be in his saying--if by any means I might, by my exertions, become an immortal being, not as though I had already attained to immortal existence? No sense at all. But the apostles meaning is clear, if we render it thus--If by any means I might continue faithful unto the end, and obtain a crown of life in the first resurrection at that day when Christ shall come in his kingdom to destroy his enemies and to deliver and elevate Christians to honor.

We shall notice this more particularly in our next when we come to comment on Philippians iii. Chap. Again he says--”Who concerning the truth have erred, saying the resurrection is past already, and overthrow the faith of some.” That is, to make the Christians believe that their promised deliverance was past, while they were yet in the midst of their sufferings, was calculated to overthrow their faith. We will notice the change of the living still further. Jesus says, that those, who were in their graves, and had done good, should come forth to the resurrection of life. And Daniel says, that many of them who sleep in the dust of the earth should awake to everlasting life, and those, who were wise, should s.h.i.+ne as the brightness of the firmament, and they that turned many to righteousness as the stars forever and ever. Here Daniel and Jesus represent the low, suffering, and distressed condition of the Christians previous to the destruction of Jerusalem, and their final deliverance and exaltation at that period, by sleeping in the dust, being dead in their graves, and suddenly coming forth to life and s.h.i.+ning like the brightness of the firmament and the stars forever and ever. This is equivalent with being ”caught up in the clouds to meet the Lord in the air.”

The above changes are as great and as in instantaneous, as the apostle represents in the context,--”We shall all be changed in a moment, in the twinkling of an eye at the last trump; for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed.”

As if he had said we shall suddenly enter into the full fruition of that glorious gospel kingdom, whose trump shall then begin, and continue to sound down to the remotest periods of that ”_last day_”

proclaiming the incorruptible resurrection of all the dead, and at the same time changing the living from the low, sorrowful, and groveling thoughts of earth to the sublime and joyful contemplations of ”life and immortality brought to light through the gospel.” So the _last day_, in which the last trump sounds, and the dead are raised, embraces the whole gospel reign of Christ. The _resurrection_ is coeval in duration with the _judgment_ of the world; for both are called the last day, and both are represented as involving all mankind in one a.s.semblage to be judged and in one a.s.semblage to be raised.

[To be continued.]

SERMON XXII

”For as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. xv:20.

We have already shown that the _judgment_ of the world is called the ”_last day_,” in which all human beings are to stand at the Judgment Seat of Christ, and receive according to their deeds. We have shown, that this day commenced at the end of the Jewish age, and is to continue down to all succeeding generations, so long as human beings shall have a habitation on earth. We have shown that the _resurrection_ is also called the ”_last day_,” in which all the dead are to be raised immortal. We have shown that, as a doctrine of G.o.d, it was permanently established in the world at the end of the Jewish dispensation--that the last or gospel trump then commenced its sound, proclaiming the immortal resurrection of all who ”die in Adam,” and at the same time changed those who were then alive--and that it shall continue to sound to the remotest periods of this last day, proclaiming the resurrection of the dead and changing or reforming the living. We have shown that the _judgment and resurrection_ const.i.tute the gospel doctrine of Christ, and, as such, both were established in the world at the same time, and are both called the ”_last day_,” in which all men are in succession to be judged, and raised immortal. The apostle Paul, when discussing to his hearers, either the judgment or the resurrection, looked forward to that interesting period, when they were to be established in the world, and, with a giant effort, grasped in one view, the beginning and end of this brilliant, sublime, and everlasting DAY, and presented it in mental vision to his persecuted and almost desponding brethren as one instantaneous, transporting and triumphant event, in which the world was to be judged, the living changed, the dead raised immortal and incorruptible, and the rapturous song of final victory was to be sung over death, its sting and the grave.

We will now proceed to notice those pa.s.sages, which are applied to the immortal and general resurrection of the dead, point out their misapplication, and reconcile them with the views we have advanced. We will _first_ notice our context. And here it will be necessary to ascertain the condition of those whom Paul addresses. He introduces the chapter by referring to the many witnesses of Christ's resurrection, and commences his argument in proof of this fact, and against those christians, who had not been eye-witnesses, but who had professed faith in his resurrection _merely_ on the testimony of the apostles. These christians were suffering persecution, and were, of all men most ”miserable” if Christ were not risen from the dead; as in such case, their future deliverance and exaltation at his predicted coming, were but a visionary dream. And as their Lord seemed to delay his coming, ”some among them (being discouraged) began to say, there was no resurrection of the dead.” The great evidence, to which they were looking for the final proof of his being the true Messiah was the fulfillment of all which the prophets had written of ”the daily sacrifice being taken away, the holy people being scattered” and of the glory of the Messiah's kingdom and reign, and of all, which Jesus himself had predicted of his coming to destroy their persecutors, to put an end to the Mosaic dispensation, and to raise them to a state of exaltation in his kingdom. They had not seen Jesus alive from the dead as had the apostles; and however much they might be inclined to credit their testimony, yet their severe persecutions and sufferings, and the protracted period of his coming would, very naturally, create, in their hearts many doubts and fears as to its truth.

These are the persons, whom Paul addresses in our context, and labors to keep them in the faith by presenting the _whole weight_ of testimony in favor of the resurrection of Christ, on which he hinged the resurrection of man. He summons before them more than five hundred eye-witnesses, of whom himself was one, to satisfy them of the fact, and summons all the powers of philosophy in nature. He refers them to grain sown in the earth, and its coming forth in a new body. He refers them to all the various species of flesh, of men, beasts and birds on the earth, and to the glory of the sun, moon and stars in the heavens --all differing from one another--to prove that G.o.d is able to prepare an immortal body, differing from all these, and raise man immortal! As he pa.s.ses on, reveling in the greatness of his strength, and absorbed in the immensity of his theme, his argument gathers force, till earth and heaven appear to be in motion before him! He ranges the universe, summons to his aid the power of G.o.d, lays his masterly hand upon every fact, gathers them in his grasp, condenses them before his hearers, and, in one overwhelming burst of eloquence, makes the whole bear upon the resurrection of Christ and of man! He refers them to the coming of his Lord, at which time will be the end of the Jewish age. Then their sufferings and persecutions terminate, their darkness, fears and doubts will be removed, they will be ushered into the glorious reign of Christ, behold this _last_ and brightest day, hear the _last_ joyful trump sounding, see the dead by an eye of faith arising, and themselves as living men changed. These would be Christ's at his coming. Then he would receive his kingdom and begin his auspicious reign.

No fact is more certain than that Christ was to commence his reign at the sound of the _last trump_. Not an instance can be produced, where Jesus has revealed to his apostles, that any trump was to sound subsequent to the one, which announced his coming in his kingdom at the end of the Jewish age. If any one can produce scripture authority where a trump is to sound at the close of his reign, or at the end of time, or even produce testimony to prove the end of time, I will publicly and gratefully acknowledge the favor. Perhaps the 24th verse of the context will be brought forward for this purpose: ”Then cometh the end, when he shall have delivered up the kingdom to G.o.d, even the Father; when he shall have put down all rule, and all authority, and power.” This, as it reads, is no objection to my views; but I contend that this is not a correct rendering of the pa.s.sage. Every careful reader will perceive, that it stands in perfect contradiction with verse 28th: ”And when (notice the word when) all things shall be subdued unto him, then shall the Son himself also be subject unto him that put all things under him, that G.o.d may be all in all.” This verse teaches a future reign and future subjection, after the kingdom is delivered up to G.o.d. What propriety is there in saying, ”_when all things are subdued unto him_,” after he has resigned his kingdom? What has he to subdue, after the kingdom is delivered ”up to G.o.d, even the Father”. Certainly nothing. I readily grant, that in the modern edition of the Greek Testament I have before me, it is rendered in the dative case, ”_teen basileian to Theo kai Patri;” ”the kingdom to G.o.d even the Father_.” But I perused, several years since, a short criticism by an English writer (whose name I cannot recall, nor the periodical which contained it) on this very phrase in which the author stated that in an early Greek ma.n.u.script, he had in his possession, it was rendered in the nominative case, ”_teen basileian ho Theos kai Pater_.” This would reverse the present translation, and cause it to read--”_Then cometh the end when G.o.d even the Father shall deliver to him (Christ) the kingdom_.” The writer however argued, that as the chapter referred to the general resurrection at the end of time, it seemed to read far better as Christ's mediatoriol kingdom would then terminate. This is mere a.s.sertion founded upon preconceived opinions.

I will, however, produce direct authority to support my views. I will here present the reader with Wakefield's translation of this pa.s.sage, whose scholars.h.i.+p will be doubted by none:

”_Then will the end be, when G.o.d the Father delivereth up the kingdom to him, during which he will destroy all dominion, and all authority and power; for he will reign till he hath put every enemy under his feet; and so the enemy death will be destroyed at last_.”

Here, then, we perceive that instead of its referring to the end of time, and to the Son's delivering up the kingdom to the Father, it simply refers to the end of the Jewish dispensation, when the Father delivered to his Son a kingdom, and when he _commenced_ his reign.

This gives harmony, strength and consistency, to the whole connection closing with the 28th verse, and is in perfect agreement with the whole tenor of revelation, which no where speaks of the end of time.

But according to the received translation, he first delivers up the kingdom to G.o.d, then commences his reign, subdues all things, destroys death, and is then subject to the Father! Let it be distinctly noticed that this ”_end_” is at Christ's coming. But where, I again ask, is revealed a _third_ coming of our Saviour?

But again--The Ethiopic version also supports this rendering of the above pa.s.sage, in agreement with Wakefield, which I consider as sufficient authority to settle the question, at least in my own mind.

But even were there no other authority, than the general tenor of revelation, I should feel justified in my present exposition. To contend for a _general_ resurrection, we are in the same predicament with the orthodox in contending for a _general_ judgment.

The above harmonizes (in my apprehension) with every other part of divine revelation, which embraces the testimony of the prophets, and of Jesus Christ and his apostles, who all speak of the _end_ as referring _exclusively_ to the termination of the Jewish age, at which time he should come in his kingdom and commence his reign. They also speak of the glory which should follow, and of the success that should attend it. But not _an instance can be produced, where they speak of the end of time_. He is to destroy the last enemy _death_; and this work is effected progressively in this _last day_, as individuals are in _succession_ raised from death, and established in their final and blissful condition affording us no revelation when this order of things will terminate. If it is a fact, that G.o.d the Father, at the sound of the ”last trump,” delivered to his Son the kingdom--if this be the correct rendering of the pa.s.sage, as the whole tenor of revelation seems to justify, then it was at the commencement of his reign; and our views of the _resurrection day_ are irresistible. The apostle grasps, in mental vision, the whole subject, and represents it as one great and interesting event, big with sentiments of light and life, in the same sense that he does the judgment of the world, which revolved in his capacious soul as but one single day. The sudden and interesting change he represents as taking place in the living, has reference to the unexpected manner in which this sublime scene would burst on the world. In this he but follows the example of his Lord, who declared he would come as a ”thief in the night”--that he would ”come quickly,” and in an hour they were not aware, and exhorted his disciples to watch.

We will notice one more pa.s.sage in the context, which may be urged as an objection. ”Behold I show you a _mystery_; we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye at the last trump; for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed.” The _mystery_, here mentioned, refers to the change of those, who should be found alive at the coming of Christ in his kingdom, produced by the full revelation and establishment of that doctrine, which proclaims the immortal resurrection of all mankind _by being made alive in Christ_. It is the fulfillment of the following scriptures--Eph. i 9,10--”Having made known unto us the _mystery of his will_--that in the dispensation of the fullness of times he might gather together in one _all things in Christ_, both which are in heaven and which are on earth, even in him.” This mystery was _then finished_ in the full revelation of his will to the doubting christians, whom Paul addresses in the context.

This is evident from Rev. x:7--”But in the days of the voice of the _seventh angel_ when he _shall begin to sound_, the _mystery_ of G.o.d _should be finished_, as he hath declared to his servants the prophets.” And that he began his reign when the mystery was finished is certain from Rev. xi. 15--And the seventh angel sounded; and there were great voices in heaven saying the kingdoms of this world are become the kingdoms of our Lord and his Christ, ”and he shall reign forever and ever.” Here we perceive that this _mystery of G.o.d's will_ was to be finished at the sound of the _seventh or last_ trump, which will is, to gather or make alive all things in Christ. And at this time he was to receive his kingdom and reign forever and ever. _”We shall not all sleep, but we shall all be changed,”_ has reference to those persecuted christians, who were not to ”taste of death till they saw the Son of man coming in his kingdom.”

Phil. iii:20, 2l--”For our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fas.h.i.+oned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself.” That this pa.s.sage has reference to changing our _natural into immortal bodies_ at the resurrection, I see not a shadow of evidence to prove, either in established in their final and blissful condition the pa.s.sage itself, nor in the context. The context we have already noticed by pointing out the resurrection to which Paul desired to attain. Chap. i:6--”He, that hath begun a good work in you, will perform it until _the day of Jesus Christ.”_ Chap. iv:5--”Let your moderation be known unto all men. _The Lord is at hand_.” ”The day of Jesus Christ” and ”the Lord is at hand” refer to his coming at the end of the Jewish age, and not to a resurrection at the end of time. Paul gave the Philippians notice of no other coming of Christ. The pa.s.sage has reference to the change the living were to experience, at this coming of our Lord in his kingdom, by being delivered from their persecutions, doubts and fears, perfected in faith, and ”established unblamable in holiness before G.o.d,” so as to resemble in a moral and exalted sense those immortal beings in heaven who are here called the ”glorious body” of Christ. The body to be changed embraces both Jew and Gentile christians, who were at that time to be raised from their lowly condition into his gospel kingdom and ”s.h.i.+ne forth like the sun.” This is evident from the manner in which he commences: ”For our conversation is in _heaven_, from _whence_ we look for the Saviour, the Lord Jesus Christ, who shall change our _lowly body_ that it maybe fas.h.i.+oned like unto his glorious body.” He contrasts the low and oppressed condition of the whole christian body with what will be their exalted condition at the coming of Christ, and that exalted condition will a.s.semble that glorified body of beings in _heaven_ who died in his cause, and with whom they had their conversation, and from _whence_ they were expecting the Saviour. It has reference, I conceive, to the body in which Christ arose. The church is the body of Christ, and it is to be presented to himself a _glorious body_, not having spot, wrinkle, or any such thing. The Greek word _tapeinos_ rendered ”vile,” should be rendered _lowly or humble_.

It will be noticed, by the reader, that the word _body_ is used in the _singular_ number and not in the plural, as some have quoted it in their writings. But if it refer to individual _forms_, it ought to be rendered in the _plural_--”who shall change our vile _bodies.”_ But it means the whole church or body of believers--a collective body of individuals. In this sense the Greek word, _soma_, here rendered _body_ is frequently used in the New Testament. That the apostle does not refer to all mankind is evident from the fact, that after the vile body is changed according to the working, he adds--whereby he is able _even_ to subdue all things unto himself--That is, able _even_ to subdue all things as well as to change that body. If the pa.s.sage refer to an immortal and general resurrection, or rather to the change of all the living into immortal beings, then there would be none to subdue after that period. But if we apply it to the coming of Christ in that generation, and to the change of the whole christian body, then all is plain and in perfect agreement with the preceding and succeeding context; also with 1 Cor. 15th chapter, and with the whole tenor of revelation, which speaks of but _one coming_ of our Saviour in his kingdom, and which shows that the work of subjection commenced after the change of the living at the last trump, whose sound announced the commencement of his reign. The word _kai_, rendered _even_, should probably have been rendered _also_. ”Who shall change our lowly body--according to the working whereby he is able also to subdue all things to himself.” The whole context, however, justifies the above exposition because the christians were looking for the coming of Christ at the end of that age, and exclaimed, ”the Lord is at hand.”

[To be continued.]

SERMON XXIII