Our Lords Return (1925)
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OUR LORD'S RETURN
His Parousia, His Apokalupsis, and His Epiphania
INTERNATIONAL BIBLE STUDENTS ASSOCIATION
Brooklyn, N. Y.
Also: London, England; Melbourne, Australia; Toronto, Canada; Cape Town, So. Africa; Orebro, Sweden; Magdeburg, Germany; Copenhagen, Denmark; Berne, Switzerland; etc.
1925 OUR LORD’S RETURN
PRINTED IN U. S. A.
Copyrighted by
INTERNATIONAL BIBLE STUDENTS ASSOCIATION
BROOKLYN, N. Y.
OUR LORD’S RETURN
BOTH profane and sacred history agree upon the following facts, to wit: That about A. D. 1 there was born in Bethlehem a babe, who was named Jesus; that he grew to manhood’s estate; that he was a great teacher; that he was crucified on a cross of wood, and died; and that the Christian religion is based upon the teachings of this great Teacher, Jesus of Nazareth.
The Bible teachings abundantly prove that Jesus of Nazareth, at the age of thirty years, was baptized in the river Jordan; that he selected twelve disciples, who were his special pupils during the three and one-half years that followed; that his crucifixion had been foretold by Jehovah’s prophets; that on the third day after his death he was resurrected from the dead; that forty days thereafter he ascended into heaven and ten days later the holy spirit was given to his faithful disciples, who were waiting at Jerusalem as directed by him; and that these disciples confidently expected the second coming of Jesus Christ, and that later, in their epistles to the Church, they spoke of his coming again. These facts are conceded by all who believe in the Bible. Therefore, if the Scriptures conclusively establish the fact of his second coming, then we should expect to find therein proof as to the manner of his coming, the time of his coming, and the purpose of his coming the second time. In this order we examine the Scriptural evidence.
The Fact of Jesus’ Second Coming
When Jesus was baptized in the Jordan, he was there acknowledged the Son of God, as it is written: “And lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.” (Matthew 3:17) Afterwards, when Jesus was in the Mount of Transfiguration with Peter, James and John, he was again acknowledged as the Son of God: “While he yet spake, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.” (Matthew 17:5) Jesus often spoke of Jehovah God as his Father, and of himself as the Son from heaven: “Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.” (John 5:19, 20; John 9:35-38) Again he said: “But these [things] are written, that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through his name.”—John 20:31.
Being the Son of God, the words which Jesus spoke must import absolute verity. His testimony alone is sufficient to establish a fact at issue. He said that the word which he spoke was by the authority of the Father, Jehovah. (John 14:10) Concerning his second coming Jesus Christ spoke with certainty a short time before his death. To his disciples, gathered about him, he said: “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.” (John 14:2-4) “I will not leave you comfortless: I will come to you.” (John 14:18) “Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.” (John 14:28) These words are proof conclusive of the fact of his second coming.
After his resurrection Jesus stated that he would ascend to God, his Father in heaven. (John 20:17) He appeared to the disciples several times, not in his glorified body, but in a body created by himself for the very purpose of appearing to them before he ascended to Jehovah God. On the day that he did ascend he gathered his disciples on the side of the Mount of Olives. There he gave them some parting instructions. He advised them to go to Jerusalem and wait until they should receive the power of the holy spirit that they might thereafter be his witnesses. “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” (Acts 1:9-11) Other scriptures prove that these witnesses, who thus testified to his disciples, were angels sent from heaven for the purpose of being witnesses to establish their faith; and these witnesses testified that he would come again.
The testimony which the disciples received thoroughly convinced the apostles of Jesus’ second coming, and influenced their writings thereafter, as well as their speech.
Ten days after our Lord’s ascension, when they had received the gift of the holy spirit, the apostle Peter stood up before the multitude and said: “He [Jehovah] shall send Jesus Christ, which before was preached unto you: whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”—Acts 3: 20, 21.
St. Paul, who was sent by the Lord as his special ambassador, begotten and anointed of the holy spirit, under inspiration wrote: “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” (2 Timothy 4: 6-8) The Apostle knew that he must die and wait for the resurrection at the second coming of the Lord. He had previously spoken of this in another epistle: “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep.” (1 Thessalonians 4: 14, 15) As further proof of this fact we cite the following: 1 Corinthians 1: 7; 15: 23; 1 Thessalonians 2: 19; 2 Thessalonians 2: 8; James 5: 7, 8; 2 Peter 1: 16; Philippians 3: 20. Much more Scriptural proof might be adduced concerning his second coming; but this seems ample to establish the point.
Manner of His Coming
Should we expect the Lord at his second coming to appear to man in human form; and if not, why not? This question must be answered in the negative, for the reason Jesus Christ is no longer a human but a spirit being. Concerning this St. Paul says: “Now the Lord is that Spirit.” (2 Corinthians 3:17) Jesus explained to Nicodemus that a man cannot see a spirit being. He said: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit.” (John 3:6-8) The Lord Jesus was put to death as a human being and was raised again out of death a spirit being.—1 Peter 3:18.
The disciples and faithful followers of Jesus Christ have the promise that they shall share the blessings of the chief resurrection and be changed from human to spirit beings. They shall see the Lord as he is because they will be like him and be received unto him. Human eyes will not see the Lord; for a human being cannot see a spirit being and live. (1 Timothy 6:15, 16) For this reason Jesus, when instructing his disciples just before his departure from earth, said: “Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.” (John 14:19) Here is his positive statement that the world will see him no more, but that his disciples will see him; and they will see him for the same reason that he stated: “I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.”—John 14:3, 4.
The manner of our Lord’s second coming is discussed in detail in STUDIES IN THE SCRIPTURES Vol. Two; and upon this particular point we quote therefrom as follows:
“We must bear in mind, also, that our Lord is no longer a human being; that as a human being he gave himself a ransom for men, having become a man for that very purpose. (1 Timothy 2:6; Hebrews 10:4, 5; 1 Corinthians 15:21, 22) He is now highly exalted, to the divine nature. Therefore Paul said, ‘Though we have known Christ after the flesh, yet now, henceforth, know we him [so] no more.’ (2 Corinthians 5:16) He was raised from the dead a life-giving spirit being (1 Corinthians 15:45), and not a man, of the earth earthy. He is no longer human in any sense or degree; for we must not forget what we have learned (See Volume 1, Chapter 10)—that natures are separate and distinct. Since he is no longer in any sense or degree a human being, we must not expect him to come again as a human being, as at the first advent. His second coming is to be in a different manner, as well as for a different purpose.”—STUDIES IN THE SCRIPTURES, Volume 2, Page 107.
The Scriptural proof is conclusive that the Lord Jesus ascended into heaven a spirit being divine, and that never again will he be visible to human eyes. The faithful members of the Church, however, will see him because he will receive them into glory when they are changed into his likeness. Of this St. John under inspiration writes concerning himself and others of like fidelity and loyalty: “It doth not yet appear what we shall be; but we know that, . . . we shall be like him; for we shall see him as he is.” (1 John 3:2)
Since this scripture can have its fulfilment with reference to the Church only when these participate in the first resurrection and are made divine beings, it is proof that no human eye will see the Lord in his glorified body. Upon this point we quote from THE HARP OF GOD, as follows: “Seeing, then, that Jesus Christ is a glorious spirit being with a divine organism, and that as the wind cannot be seen, but comes and goes, so a spirit can thus come and go without being discerned by human eyes, could not our Lord be present and yet not observable by any natural eyes? That is exactly according to the facts. Satan is a spirit being. For many centuries Satan has been the god or invisible ruler of the present evil world (2 Corinthians 4:3, 4); yet no human eyes have seen Satan, although men have felt his influence and still feel it. Satan is not only the god of this world but the chief one of his wicked, invisible heaven; that is to say, the invisible ruling order of things composed of Satan and the other fallen angels who exercise power over human beings. The apostle Peter said: ‘We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.’ (2 Peter 3:13; Revelation 21:1-5) The coming of the Lord is the new heavenly kingdom. This new ruling power, the Messiah, is invisible, and will be invisible to human eyes, but will establish in the earth visible agencies and representatives; namely, a new social and political order of things. We should not, therefore, expect the Lord’s second coming to be in a body visible to human eyes, but should expect that he would be present, exercising his power in his own sovereign way.”—The Harp of God, paragraph 370.
Concerning the manner of his second appearing, Jesus said: “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” (Revelation 16:15) A thief comes when others are asleep, comes quietly so as not to wake the sleeping ones. Only those who are awake and watching will ascertain his presence. Our Lord here uses such to illustrate the manner of his appearing. As a spirit being he will be present when all the world is asleep, figuratively speaking, that is to say, ignorant of his presence; and none will ascertain his presence except those who are mentally and spiritually awake, watching the prophecies as these are being fulfilled, that they may ascertain the proper point upon the stream of time. Upon this we quote with approval the following:
“For instance, our Lord said, ‘Behold, I come as a thief;’ and, ‘As it was in the days of Noah, so shall it be also in the days of the Son of man [the days of his presence]. They did eat, they drank, they married wives, they were given in marriage,’ ‘And knew not until the flood came.’ ‘And when he [Jesus] was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation [marginal reading, “not with outward show”].’—Revelation 16: 15; Luke 17: 26, 27; Matthew 24: 39; Luke 17: 20.”—STUDIES IN THE SCRIPTURES, Volume 2, page 142.
Referring to his second coming, and as a warning to those who would be faithful to him, Jesus said: “Watch therefore; for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.” (Matthew 24: 42, 43) Thus he established the fact that his appearance, like a thief, is unobserved and that only the watchers will know of the first part of his presence.
The apostles had this same understanding. St. Paul, who often wrote and spoke of the Lord’s coming as “the day of the Lord”, said: “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 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. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all children of light, and the children of the day; we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober.” (1 Thessalonians 5:1-6) The apostle Peter, referring to the same thing in almost the identical language, says: “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up.”—2 Peter 3:10.
The Lord Jesus in discussing the manner of his second coming, according to the King James version of our Bible, said: “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.” (Matthew 24:27) It must be manifest to the thoughtful person that the lightning here does not refer to the explosion or burning of electricity in the air during a thunder-storm; for that does not come out of the east and shine unto the west. It comes from every direction, and the shining is only instantaneous. The word “lightning” here is translated from the Greek word which means “bright shining”, or that which shines. There is but one body which fills this description; and that is the sun, which rises in the east and shines unto the west. It comes stealthily in the morning, and there is twilight for a time. None will observe it except those who are awake; but those who are awake and watching can see the darkness gradually being dispelled and the light appearing. This well illustrates the second appearing of our Lord and the manner in which he comes.
The Greek is a more precise language than the English. Our English Bible uses several words which relate to the second coming of the Lord. An examination of the texts in which these different words appear, with reference to the Greek, enables one to get a better view of the question under examination. There are three Greek words which we desire here to specially mention: Parousia, (pronounced par-oo-sée-ah); (2) epiphaneia (pronounced ep-if-an’-i-ah); and (3), apokalupsis, (pronounced ap-ok-al’-oop-sis).
The word parousia means presence. The word epiphaneia means appearing or brightness or manifestation of. Apokalupsis, means to take off the cover; that is, to disclose or to reveal, to make manifest or to appear.
In the following texts relating to the Lord’s second coming the word parousia appears and should be translated presence; and in giving the texts below it is translated presence, the word in question being in italics:
“What shall be the sign of thy presence?”—Matthew 24:3.
“So shall also the presence of the Son of man be.”—Matthew 24:27, 37, 39.
“They that are Christ’s, at his presence.”—1 Corinthians 15:23.
“What is our hope, or joy, or crown of rejoicing? Are not even ye, before our Lord Jesus Christ at his presence?”—1 Thessalonians 2:19. R.V.
That “he may stablish your hearts unblameable in holiness before God, even our Father, at the presence of our Lord Jesus Christ.”—1 Thessalonians 3:13.
“We which are alive, and remain unto the presence of the Lord shall not prevent [hinder] them which are asleep.”—1 Thessalonians 4:15.
“Be preserved blameless unto the presence of our Lord Jesus Christ.”—1 Thessalonians 5:23.
“Now we beseech you, brethren, by the presence of our Lord Jesus Christ and by our gathering together unto him.”—2 Thessalonians 2:1.
“Be patient therefore brethren, unto the presence of the Lord.”—James 5:7.
“Be ye also patient; stablish your hearts: for the presence of the Lord draweth nigh.”—James 5: 8.
“There shall come in the last days scoffers [in the Church], walking after their own lusts [desires], and saying, Where is the promise of his presence?”—2 Peter 3: 3, 4.
The word parousia is properly translated (“presence”) in 2 Corinthians 10: 10, and Philippians 2: 12.
In the following texts relating to the Lord’s second coming, the word epiphaneia is translated “appearing” The Greek word epiphaneia signifies bright shining, or manifestation. It is rendered “appearing” and “brightness”, and occurs as follows:
“Keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ; which in his times he shall show, who is the blessed and only Potentate, the King of kings and Lord of lords.”—1 Timothy 6: 14, 15.
“I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.”—2 Timothy 4: 1.
“There is laid up for me a crown of righteousness, which the Lord, ... shall give me at that day; and not to me only, but unto all them also that love his appearing.”—2 Timothy 4: 8.
“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”—Titus 2: 13.
“Then shall that Wicked [One] be revealed [exposed], whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness [epiphaneia—bright shining] of his coming [parousia—presence].”—2 Thessalonians 2: 8.
In the following texts the word relating to the Lord’s second coming is from the Greek apokalupsis, and is properly translated revealed or uncovered.
“The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”—Romans 8:18.
“Rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.”—1 Peter 4:13.
“An inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.”—1 Peter 1:4, 5.
“A partaker of the glory that shall be revealed.”—1 Peter 5:1.
“Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire.” (1 Corinthians 3:13) Here the reference evidently is to the testings of the Lord’s people during the period of his presence in the end of the age. The Apostle’s words thus agree with our Lord’s prophecy of the same testings, saying that “there is nothing covered, that shall not be revealed [uncovered].”—Luke 12:2.
“Hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.”—1 Peter 1:13.
“The Lord Jesus shall be revealed from heaven . . . in flaming fire [judgments against all unrighteousness], taking vengeance.”—2 Thessalonians 1:7, 8.
“So that ye come behind in no gift; waiting for the coming [apokalupsis—revealment] of our Lord Jesus Christ.” (1 Corinthians 1:7) The Lord’s people will need to keep active, watching and waiting for the great blessing until the manifestation, or revealment, of the Lord; but if watchers, they shall be made aware of his presence (parousia) and of the work of “harvest” beforehand, and shall share in the revealment.
“That the trial of your faith . . . might be found unto praise and honor and glory at the appearing [apokalupsis—revealment] of Jesus Christ.”—1 Peter 1: 7.
“For the earnest expectation of the creature [mankind] waiteth for the manifestation [apokalupsis—revealing] of the sons of God [the Church].”—Rom. 8: 19.
“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) That is to say, the judgments of the coming “time of trouble”, as predicted, will begin as soon as “the salt of the earth”, the saints, have been changed; and thus the Son of Man will be revealed a present Judge, who has for some time been present, sealing and gathering his “elect”.
Of course these three Greek words do not mean three appearings of the Lord; but this distinction enables one to see what the texts mean with reference to his presence, to the manifestation of his presence and to the revelation or uncovering of things pertaining to his presence.
The word coming, which is translated presence, does not mean to be on the way, but presence after having arrived. Angels may be present round about human beings and be unseen; and in this sense the Lord, at his second coming, is present, near to those who rely upon him, yet unseen and surely unseen by those who do not rely upon him.
When our Lord ascended on high, and the angels stood by and witnessed to his disciples, they said: “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” (Acts 1:11) This does not say that those who saw him go will see him come, nor that any one else will see him come; but it does say that the manner of his going will be in the manner of his coming. The Lord Jesus went away quietly, and no one even knew about it except his faithful followers. He had plainly stated to them that in a little while the world would see him no more, but that his disciples would see him. (John 14:19; 16:16-19, 22) The world has never seen him and never will see him; but the disciples will see him when changed into his likeness. As he went away secretly and quietly, so in this same manner is his second coming.
At the beginning of the Lord’s presence it is to be expected that only those who are faithfully watching the signs of the times, the fulfilment of prophecy, and who are studying the Word of God and watching themselves to keep in harmony therewith, will understand. This manifestation or bright shining will increase to them as they increase in knowledge in the spirit of the Lord. The revealing of the Lord’s presence will gradually extend to the world and will be made manifest especially to the world in a time of trouble, just as Jesus indicated when he said: “And they shall see the Son of man coming in the clouds of heaven, with power and great glory.”—Matthew 24:30.
Clouds are symbols of trouble; and as the trouble upon the world increases, and the world is told that the Lord is present, and the proof is given to show his presence, natural men will begin to see and understand that the day of the Lord is here, that the Lord has returned, and that the kingdom of heaven is at hand. The great privilege of telling the world this good news of the Lord’s presence, the manner of the coming and purpose, he has graciously granted to the faithful followers.
The foregoing shows that the Lord would be present, yet invisible to human eyes; that the true, loyal Christians, who love him and his appearing and who are watching for that wonderful event, would know about his presence first; and that gradually that fact would be made manifest to the world, and in due time the glory of the Lord must be revealed fully to those who love and appreciate him. These progressive steps show the sense in which the words are used with reference to his presence; namely, parousia, epiphaneia, and apokalupsis.
A text that is often confusing concerning the manner of the Lord’s coming is that of Revelation 1:7: “Behold, he cometh with clouds; and every eye shall see him.” As heretofore stated, clouds symbolize trouble. The word here translated “see” is from the Greek word horao, and is given by Dr. James Strong to mean “discern”. The proper understanding of the text, then, is that as the trouble upon the earth incident to the time of the presence of the Lord increases, the people will discern the presence of the Lord. They will be informed as to the meaning of the trouble; and thus his presence will gradually be made known to them until they all discern that the trouble is because of the Lord’s presence and a change of dispensation from the old to the new order.
The Time of His Coming
The second coming of Christ is not popular with the clergy of this day. They say: He will come some time, but no one knows when, and therefore It is no use to try to find out. Probably their ignorance of the subject is due largely to the fact that they do not want the Lord to come; for his coming will upset some of their pet schemes. Their lack of knowledge may be due also to the fact that they are not loyal to the Lord. Maybe it is due to the fact that they are too much intoxicated with the politics of this evil world, and hence are asleep to the evidences of the Lord's second coming.
St. Paul says that those who fail to understand will be those who are asleep and drunk. (1 Thessalonians 5:7) To be asleep means to be oblivious to the facts and circumstances surrounding one; and to be drunk means to be intoxicated with the things that are contrary to the Lord's kingdom. In defense of their willing ignorance on the subject of our Lord's second coming they quote the words of Jesus in Matthew 24:36, thus: "But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only." But Jesus did not there say that no one would ever know except the Father. If the contention be true that no one would ever know, then of course the Lord Jesus would never know, which is wholly unreasonable. When Jesus spoke these words he was still on the earth. After he was crucified and resurrected from the dead he said: "All power is given unto me in heaven and in earth." (Matthew 28:18) Surely at that time he must have had full and complete knowledge of his second coming.
No one will question that Jesus now knows of his second coming. It must also be conceded that some will know when he does come. Even the clergy claim that they may know some day; and as the scripture above cited states, at a proper time all shall discern him. In the same discussion Jesus also said: "Watch therefore; for ye know not what hour your Lord doth come.” (Matthew 24:42) Why should he admonish any one to watch unless he intended that the watchman should know of his arrival at the time of his arrival? If the watchers would never know, then there would be no use for them to watch. The Lord never asked anyone to do a useless thing. The fact that he told his disciples to watch is proof conclusive that the true watchman would know at the time of his Lord’s arrival.
The man who is watching a thief whom he expects to come, and to whose knowledge the proof that the thief has arrived is brought either by the sense of hearing or the sense of seeing, surely would know of the thief’s arrival. Jesus likened his second coming to the approach of a thief. Whom did he expect to be watching? Those and those only who are fully consecrated to do God’s holy will, those who love the Lord and who want him to come; hence those who are the children of the light, and who are walking in the light of the Lord because they love him and his Word. If man loves this evil world, that is to say, the evil organization of society made up of politicians, profiteers and other dishonest men, and is anxious to shine amongst such, he does not love the Lord. (1 John 2:15) The men who will be favored of the Lord with knowledge must love righteousness and truth, and must have a sincere and honest desire to know what is right. A man who gives himself to the Lord in consecration and who shows his unswerving allegiance to the Lord has the promise that God will guide him in the right way. “The secret of the Lord is with them that fear [reverence] him; and he will show them his covenant.” (Psalm 25:14) To such as trust the Lord he promises that he will guide them.—Proverbs 3:5, 6.
St. Paul was a real Christian. He was not a D. D. who cannot understand, such as are the D. D.’s of this present time. (Isaiah 56:10, 11) Here the Prophet says that some who claim to be watchmen will be blind and ignorant; and that these would be D. D.’s, sleeping and lying down, loving slumber. He then says that they are greedy, never able to get enough, shepherds of congregations that cannot understand; that they look out only for themselves, to get gain from their own congregation. The true watchers are not of this class. The Lord had given St. Paul a vision of his plan, including his second coming. (2 Corinthians 12:4) Addressing himself to the true and faithful followers of Jesus, who diligently seek to know his way of light and to walk therein, the Apostle said: “But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. . . . But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken are drunken in the night.”—1 Thessalonians 5:1-7.
Times and Seasons
From the foregoing scriptures we should expect to find Bible proof of the times and seasons of our Lord’s presence. These times and seasons were foreshadowed in prophecy. Prophecy means the foretelling of future events in guarded phrase so that at the time uttered they cannot be understood, but are understood at the time of fulfilment. When these events take place, such as a fulfilment of prophecy, then this fulfilment is properly called the physical facts; and when the physical facts are open to everybody, then all eyes can discern them. Hence in due time the Lord's presence will be made known to every creature by the physical facts. It is manifest that the Lord intended Christians to understand, from the fulfilment of prophecy, the times and seasons relating to his presence. He uttered some of the prophecies himself, and now these prophecies are being fulfilled.
Jesus gave us the positive evidence as to when to expect him. He gave a parable of the wheat and the tares, saying, “The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 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.”—Matthew 13:24-30.
Interpreting his own parable, Jesus said that he was the man who had sown the good seed; that the field is the world; that the good seed are the children of the kingdom; that the tares are the children of the wicked one; that the enemy who sowed them is the devil, and that the harvest is the end of the world.—Matt. 13:37-39.
From this statement of the Master it is clearly shown that at the end of the age, or world, there must be a harvest; that Jesus Christ must be present as the Master of that harvest; and that the harvest will consist of gathering together the true followers of Christ into one body, and of binding together the counterfeit or tare class for destruction. Stated in other phrase, there will be a gathering of the true vine class, true Christians, and the harvesting of the vine of the earth, namely, the nominal Babylonish systems of the world. Since the Master himself stated that he would come at this time to receive his own, the truly consecrated Christians, to himself, and that he, as the Master of the harvest, would direct what should be done, it follows that he must be present before the beginning of the harvest and during the time of the harvest. It would also follow that he would be present before the end of the world, or age.
Jehovah caused the prophet Daniel to write the salient features of events that would come to pass during the rule of the world powers that would be in existence from the time of the empire of Persia until “the time of the end”. That which Daniel wrote was prophecy; that is to say, guided by the divine power, he recorded long in advance the happenings of certain events, which of themselves show that this prophecy could not be understood until the events had transpired. Daniel wrote concerning these events, but did not understand them. They are set forth in his prophetic utterances recorded in the book of Daniel, chapters 7 to 12, inclusive. Daniel himself said: “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."—Daniel 12 : 8-10.
The Lord had caused Daniel to record specifically what would happen when the time of the end should begin. The "time of the end" means a specific period at the end of Gentile dominion. "And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships: and he shall enter into the countries, and shall overflow and pass over. He shall enter also into the glorious land, and many countries shall be overthrown."—Daniel 11 : 40, 41.
The fulfilment of this prophecy fixes the beginning of the "time of the end"; for the prophecy definitely so states. The campaign of the great warrior Napoleon Bonaparte is clearly a fulfilment of this prophecy, as reference to the historical facts concerning his campaign plainly shows. The "king of the south" mentioned in the prophecy refers to Egypt; the "king of the north" means Great Britain, which was then an integral part of the Roman empire. Napoleon was in Egypt, fighting the Egyptian armies, which were led by Murat Bey, and which he defeated. His victory struck terror not only to the Egyptians, but far into Africa and Asia; and all the surrounding tribes submitted to the great conqueror. While he was doing this, the British in the north, under the leadership of Lord Nelson, were making an effective attack upon Napoleon's forces at sea. Napoleon began this Egyptian campaign in 1798, finished it and returned to France in October 1, 1799. The campaign is briefly, yet graphically, described in the prophecy, verses 40 to 44; and being completed in 1799 marks, according to the Prophet’s own words, the beginning of the “time of the end”.
From the time of the overthrow of Zedekiah (606 B. C.) and the establishment of the Gentile universal empire under Nebuchadnezzar, the organizations of the world powers or governments have been designated in the Scriptures by God’s prophet as “beasts”. The prophet Daniel (7: 7, 8) describes a “fourth beast, dreadful and terrible.” This terrible beast was a form of government composed of three elements or component parts; namely, professional politicians, great financiers, and ecclesiastical leaders. This Satanic organization became dreadful and terrible from the time that these three forces were united. Of this unholy trinity we see the Papacy, the ecclesiastical element, in the saddle, riding and directing everything. The date of its beginning was at the overthrow of the Ostrogothic monarchy, which occurred in A. D. 539.
The prophet Daniel was given a vision of the events following. Yet he did not understand them; and he says: “I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever, that it shall be for a time, times and an half.”—Daniel 12: 5-7.
In Biblical symbology a time means a year of twelve months of thirty days each, or 360 days. Each day is considered for a year, as the Prophet says: “I have appointed thee each day for a year." (Ezekiel 4:6) Here are mentioned, then, three and a half times of 360 prophetic days each, or a total of 1260 prophetic days, which would mark the beginning of the time of the end of this beastly order. Twelve hundred and sixty years from A. D. 539 brings us to 1799—another proof that 1799 definitely marks the beginning of "the time of the end". This also shows that it is from the date 539 A. D. that the other prophetic days of Daniel must be counted.
The most important thing to which all the prophecies point, and for which the apostles looked forward, has been the second coming of the Lord. It is described by the Prophet as a blessed time. Daniel then says: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty [1335] days." (Daniel 12:12) The watchers here, without question, are those who were instructed by the Lord to watch for his return. This date, therefore, when understood, would certainly fix the time when the Lord is due at his second appearing. Applying the same rule, then, of a day for a year, 1335 days after 539 A. D. brings us to A. D. 1874, at which time, according to Biblical chronology, the Lord's second presence is due. If this calculation is correct, from that time forward we ought to be able to find evidence marking the Lord's presence.
Bearing upon this point the following is quoted with approval:
"Reckoning from A. D. 539, the 1290 symbolic days ended in 1829, and the 1335 days in the close of 1874. Let the reader judge carefully now accurately these dates mark the understanding of the vision, and all the prophecies connected with the Time of the End, and the separating, cleansing, and refining as by fire, to bring God's children to the childlike, humble, trustful condition of mind and heart needful that they might be ready to receive and appreciate God's way and time.”—Studies in the Scriptures, Volume 3, page 84.
There are two important dates here that we must not confuse, but clearly differentiate; namely, the beginning of “the time of the end” and of the presence of the Lord. “The time of the end” embraces a period from A. D. 1799, as above indicated, to the time of complete overthrow of Satan's empire and the establishment of the kingdom of Messiah. The time of the Lord's second presence dates from 1874, as above stated.
The latter period is within the first named, of course, and at the latter part of the period known as “the time of the end”.
The understanding of the prophecies with reference to “the time of the end” and the Lord's presence was purposely concealed by Jehovah until the due time. Daniel desired to know what would be the end of these things, but God said to him: “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.” (Daniel 12:4) It is reasonable to expect that Jehovah would indicate something by which “the time of the end” could be discerned when it arrived. He did not say to Daniel to look for some words emblazoned across the sky that the end had come, but told him to look for such evidences as could be seen and understood by men who were familiar with the prophecies, and who in the light of the prophecies should be watching for their fulfilment. God did not expect Daniel to understand these in his day; for he said: “Go thy way, Daniel; for the words are closed up and sealed till the time of the end.”—Daniel 12:9.
When that time should arrive, what was to be expected? Jehovah answers: “Many shall run to and fro, and knowledge shall be increased.” (Daniel 12:4)
From shortly after 1799, the date of the beginning of “the time of the end”, we should expect to find an increase of knowledge, particularly with reference to the Bible. Prior to that time the people had been kept in ignorance of the Bible. It was the practice of the Papacy to forbid any one aside from the clergy class to have access to the Bible; in fact, to have in possession a copy of the Bible was made a crime under the Roman law, subjecting the offender to heavy penalties. In 1799 the beastly power of Rome, predominated by the Papal system, received a deadly wound. The people had been taught to believe in the divine right of kings to rule and the divine right of the clergy to dominate the conscience of the people. When Napoleon took the Pope a prisoner and carried him away to France, and when later he refused to permit the Pope to crown him as king, but put the crown on himself and treated the Papal claimed authority with contempt, this began to open the eyes of the peoples of earth, kings as well as people, to the fact that Papacy did not possess the divine right it claimed.
A short time thereafter the first Bible societies that ever existed were organized. The British and Foreign Bible Society was established in 1803; the New York Bible Society in 1804; the Berlin-Prussian Bible Society in 1805; the Philadelphia Bible Society in 1808; and the American Bible Society in 1817. The Bible was translated and published in many different languages, and sold at such low prices that the poor could have access to it; and within a short time millions of Bibles were in the hands of the people. The Papal system denounced these Bible societies as “pestiferous Bible societies”. The time had come, however, for an increase of knowledge; and the Lord was fulfilling his promise by putting the Bible within the reach of those who are hungry for truth. The people began to learn that God is no respecter of persons; that kings and popes, priests and the common people, alike must all render their account to the Lord and not to man.
From that time forward there has been a great corresponding increase of knowledge in all the societies and, in fact, in all lines of learning. The common school, always opposed by the Papacy, has afforded a means of general education and increase of knowledge for people in all walks of life. Colleges and universities have sprung up throughout the earth. With the increase of knowledge on various lines have come the numerous inventions that man now has, time- and labor-saving machines, etc.
Before 1799 the means of transportation were such that a man could travel only a short distance in a day. He must go either in a vehicle drawn by horses or oxen, or afoot; and when he would cross the sea he must go in a sailboat that made little progress. In 1831 the first locomotive steam engine was invented. Such wonderful progress has been made in this regard that now one can travel through almost any part of the earth at a rapid rate upon a railway train. Later came the electric engines and electric motor cars and gas engines; and now there is a tremendous amount of travel in every part of the earth. It is no uncommon thing for one to travel at the rate of seventy-five to one hundred miles per hour; and particularly is this true by means of a flying machine, which is a modern invention.
God's prophet designates this same time as “the day of God's preparation”. In Nahum 2:1-6 the Prophet records his vision of a railway train traveling at a high rate of speed, as another evidence of the day of preparation for the establishment of Christ’s kingdom.
In 1844 the telegraph was invented, and later the telephone. These instruments were first used with wires, and by electricity messages were conveyed throughout the earth. But now by later invention wires are dispensed with, and all over the earth messages are flashed through the air by the use of other kinds of instruments.
This great increase of knowledge and the tremendous running to and fro of the people in various parts of the earth without question is a fulfilment of the prophecy testifying as to “the time of the end”. These physical facts cannot be disputed, and are sufficient to convince any reasonable mind that we have been in “the time of the end” since 1799.
The latter part of “the time of the end” Jesus designated as a time of harvest; for he says: “The harvest is the end of the world [Greek, age].” (Matthew 13:39) He stated that he would be present at that time. From 1874 forward is the latter part of the period of “the time of the end”. From 1874 onward is the time of the Lord’s second presence, as above stated.
The apostle Paul, enumerating many things done concerning Israel, states that “they are written for our admonition, upon whom the ends of the world [age] are come”. (1 Corinthians 10:11) It must be presumed, then, that these things would be understood at “the time of the end”.
The Lord’s illustration of the sun’s rising in the east and shining across to the west, which would occur at the time of his presence, true to prophecy, has taken place. (Matthew 24:27) The laboring classes have always been downtrodden, and kept in subjection to the financial, ecclesiastical, and political princes. It was in the year 1874, the date of our Lord’s second presence, that the first labor organization in the world was created. From that time forward there has been a marvelous increase of light; and the inventions and discoveries have been too numerous for us to mention all of them here. But mention is made of some of those that have come to light since 1874, as a further evidence of the Lord’s presence since that date, as follows: Adding machines, aeroplanes, aluminum, antiseptic surgery, artificial dyes, automatic couplers, automobiles, barbed wire, bicycles, carborundum, cash registers, celluloid, correspondence schools, cream separators, “Darkest Africa,” disc ploughs, “Divine Plan of the Ages,” dynamite, electric railways, electric welding, escalators, fireless cookers, gas engines, harvesting machines, illuminating gas, induction motors, linotypes, match machines, monotypes, motion pictures, North Pole, Panama Canal, Pasteurization, railway signals, Roentgen rays, shoe sewing machines, smokeless powder, South Pole, submarines, radium, sky scrapers, subways, talking machines, telephones, typewriters, vacuum cleaners, and wireless telegraphy.
The Harvest
The Lord used the natural harvest to illustrate the harvest of his people at the end of the age. There was a harvest of certain of the Jews at the end of the Jewish Age. (John 4: 35, 36) There is a parallel harvest period in the Gospel Age; and since the Lord used the natural wheat harvest of Israel as a picture of the harvest of his people, it might not be out of place here to say that from the time of the beginning of the Jewish harvest until Pentecost was fifty days; and carrying out the Biblical rule of a day for a year, it would not be unreasonable to conclude that the harvest of the Gospel Age would cover a period of fifty years.
During the period of time since 1874 there has been a great gathering together of Christian people from different quarters of the earth, without regard to creed or denomination. These have come from both Catholic and Protestant churches and outside of all churches. They have not sought members, but they have drifted together for the study of God’s Word, and they love the Lord and love his cause above everything else. This seems to be a fulfilment of the prophetic words written concerning the harvest; namely, “Gather my saints together unto me; those that have made a covenant with me by sacrifice.” (Psalm 50: 5) During this period of time these Christians have gone throughout the earth proclaiming that the kingdom of heaven is at hand; and now they are particularly announcing to the people the presence of the Lord—that his kingdom is at hand; that millions now living will never die.
The Master gave a parable illustrating how the Christians merely in name, and the true Christians, would develop side by side throughout the Gospel Age. He said: “Let both grow together until the harvest: and in the time of the 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.” (Matthew 13: 30) During the past forty-five years in particular there has been a tendency on the part of denominational systems to get together and bind themselves in federations and other compacts. This tendency has now reached a climax, until the Federation of Churches is a common expression which means the uniting of the various denominational systems, which teach everything except the Word of the Lord. In these various denominational systems are professional politicians and conscienceless profiteers, who are designated in Scripture as the principal of the flock, and who indeed are the principal ones in the congregation because their influence directs the clergyman or pastor in the course which he shall take. They do not profess full consecration to the Lord; but they look upon the denominational church, as it is, as an organization for social enjoyment and political purposes.
While this work has been going on, the Lord has been gathering together the truly consecrated Christians without regard to creed or denomination, and he has designated them as “wheat”. This great work of gathering together Christian people can be designated in no other way than as a harvest, and fully means that which was foretold by the Lord Jesus. It has never been the purpose of these Christians to assemble themselves as Bible Students to induce anyone to join them; in fact, they have no membership roll. Their purpose is to enlighten men and women concerning the Divine Plan, and by this means to enable them to see that God has something better for mankind than the creeds of Christendom have taught. This circumstantial evidence fulfilling prophecy is what constitutes the physical facts, and is proof corroborative of the Lord’s presence since 1874; for this gathering work has been in progress particularly since that date.
Scoffers
These saintly Christians, coming together from all denominations, have rejoiced in making proclamation to the people that the kingdom of heaven is at hand.
Many of the people have gladly heard, while others have been in doubt. The clergy have been the responsible ones for causing doubt in the minds of men. It would have been expected ordinarily that clergymen, who claim to be Christians, would rejoice in any evidence of the Lord's return and the setting up of his kingdom. Instead of rejoicing, they have scoffed at those who have taught the second presence of the Lord and have resorted to all manner of slander and persecution of the meek and humble people who have been telling the message of the kingdom. With self-assumed wisdom they look with scorn upon anyone who talks about the Lord's second presence.
Of course our Lord knew this would be so; and he caused the Apostle to write prophetically the following words: “There shall come in the last days scoffers, walking after their own lusts [desires], and saying, Where is the promise of his coming [presence]? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.” (2 Peter 3: 3, 4) This of itself is proof of the Lord's presence. The Apostle, after having uttered the words above, then adds: “For this they [the scoffers] willingly are ignorant of.” This is corroborated, furthermore, by the words of the Master, who said: “But as the days of Noe were, so shall also the coming [presence] of the Son of man be.”—Matthew 24: 37-39.
We are witnessing a fulfilment of these prophetic statements daily. The clergy and the principal of their flock are oblivious to the cumulative evidence concerning the Lord's second presence; and as it was in Noah's day, they go recklessly on, giving no heed to the fact that the kingdom of heaven is at hand and that the great King has begun his reign.
The End of the World
The end of the world and the second presence of the Lord synchronize as to time. From 1874 to 1914, a period of forty years, was the day of the Lord's preparation. The year 1914 is so definitely marked in the Scriptures as being the end of the world and the time of the Lord's presence that there can be no reasonable doubt about it. The fact that there was a period of preparation before the end of the world shows conclusively that the Lord must be present before the end of the world takes place, and that the world would end during the time of his second presence. (Malachi 3:1-3) It follows, then, that the same signs or proofs concerning the Lord's presence would likewise be signs and proof of the end of the world, and vice versa.
If a friend whom you trusted told you confidentially that he was going away, and that at some future time, to you unknown, he would return; that his coming would be a secret, and the sign or proof thereof would be the happening of certain events, which events he related to you; and if years thereafter, while you were looking for the reappearing of your friend, the things which he had foretold actually transpired, you would say: My friend told me the truth, and the time has come for his presence. And you would diligently seek him. Of course the Lord taught his disciples concerning his own kingdom that would be established, because all the prophets had talked about it. He instructed them to pray for the coming of that kingdom and to watch for it; and to them it was uppermost in their minds as an event of importance.
Jesus having taught his disciples concerning his second coming, and having informed them that the world would end at or during that time, they desired to know how they might be able to ascertain the fact of his presence and what would be the indication or proof of it to them or to any one. He was sitting on the side of the Mount of Olives when his disciples came to him privately and propounded the question: “Tell us, when shall these things be? and what shall be the sign [proof or indication] of thy presence, and of the end of the world?” (Matthew 24: 3) The world as here used does not mean the earth. The earth will never end or pass away; for “God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited.” (Isaiah 45:18) “The earth abideth for ever.”—Eccles. 1:4.
The word world means the social and political order or rule governing the people. From Adam to the time of the great deluge was the first world, or social order of government, which was under the administration of angels. (Hebrews 2:5) This world passed away in a great flood, during which only Noah and his family, consisting in all of eight persons, were carried over from the old to the other or newer world, and were saved. (2 Peter 3:6; 1 Peter 3:20) There began with Noah and his family a new order or world, which in the time of the Apostle’s day and before that time had grown evil, and which the apostle Paul designates as “the present evil world.” (Galatians 1:4) The apostle Peter clearly shows that that world must pass away to make way for the new and righteous kingdom, which will rule and govern and bless the people.
It was during the early part of this world that God made a promise to Abraham that through his seed all the families of the earth should be blessed. Later, at the death of Jacob, God organized the people of Israel, or the Jews, into a nation, and at Mount Sinai made a covenant with them. Jehovah dealt with the nation of Israel, exclusive of all other nations, for a number of years. They had many kings, some good and some bad. Zedekiah was their last king; and because of his wickedness God said concerning him: “Therefore thus saith the Lord God; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand. And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord God, Remove the diadem, and take off the crown; this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it; and it shall be no more, until he come whose right it is, and I will give it [to] him.”—Ezekiel 21: 24-27.
In the year 606 B. C. Zedekiah was overthrown; he was taken a prisoner, and was carried away to Babylon. Nebachadnezzar established in that year the first universal empire, and the Gentile times date from that time forward. The length of the Gentile times is definitely fixed in the Scriptures as a period of seven symbolic times of 360 years each, or a total of 2,520 years. This period, beginning with the year 606 B. C., necessarily must end in 1914 A. D.
God had declared that he would overturn the right of the descendants of Abraham to rule, thereby permitting the Gentiles to have an uninterrupted sway until he should come whose right it is. The one “whose right it is” is the great Messiah, Christ Jesus the Lord.
It would be reasonable to expect him to be present some time before he would take unto himself his great power to reign. His presence beginning in 1874, he has carried on his harvest work from 1874 forward, but has not interrupted the Gentile dominion until that dominion should end. The end of the Gentile rule, therefore, would mark necessarily the legal end of the present order; therefore, the end of the world. We should expect, then, to find that 1914 marks the beginning of the end of the old world, or order of government; and that this would take place during the presence of the Lord he definitely stated.
When the Gentile dominion legally ends, the order being a wicked one under the supervision of Satan, the god of the evil world (2 Corinthians 4:3, 4), and all these nations lying in the wicked one (1 John 5:19), it would be expected that the Gentile kingdoms and nations would strive to hold on to their power. But when the proper time should come it would also be expected that the Lord, whose right it is, would take over the affairs into his own hands. And so it is said: “We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.”—Revelation 11:17, 18.
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