4. Chapter III
The Eternal Purpose (1906)
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Chapter III
The Great Designer and The Great Executor of
The Eternal Purpose
The Divinely Suggested Inquiry. - A Written Revelation Supplements That of Nature. - God's Testimony of Himself. - God Introduces His Son. - The Son's Testimony of the Father. - Further Testimony of the Son. - The Office and Glory of the Son. - Does the Glory of the Son Eclipse That of the Father? - The Legislation, Executive, and Judicial Functions, of the Divine Government. - The Glory of Jehovah's Name, and of His Son's Name.
"Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who has bound the waters in a garment? who hath established all the ends of the earth? what is His name, and what is his Son's name, if thou canst tell? " Prov. 30:4.
While nature clearly testifies to the existence of a living God of infinite power and incomprehensible glory, who this mighty one is, nature has never whispered. But, as we should expect, the testimony of nature is supplemented by a revelation from the Creator to the creature. And of this revelation, it is written therein: "Every word of God is pure [truth unalloyed]. He is a shield unto them that put their trust in him. "Then with authority it speaks, saying: "Add thou not unto his words, lest he reprove thee and thou be found a liar." Prov. 30:5, 6; Deut. 4;2; Rev. 22:18.19.
This revelation comes through divinely inspired prophets and apostles, to make known to us the attributes and character of the great Creator, and his purposes concerning his creatures. Of old "holy men of God spake as they were moved by the Holy Spirit." 2 Pet. 1:21. They have recorded the history of God's dealings with men from the earliest infancy of our race to what may be termed its young manhood - to the period of well authenticated human history.
They record the announcement of God's law to man in Eden, man's violation of that law, and the penalty pronounced, which penalty we have also experienced to the present day. They also tell of a remedy for sin and death through a great Deliverer sent of God, who should "ransom us from the power of the grave" and "redeem us from death." Hos.13:14; Isa.25:8. Inspired prophets wrote of this for many centuries, and, "in the fullness of 35
time" - after four thousand years - the Deliverer came, and paid the price of our redemption; and all the world is witness to the fulfillment of the prophetic word in him. Then the divine plan began to develop along the lines of a new dispensation, as foretold by the prophets. To the clear fulfillment of those prophecies in Jesus of Nazareth divinely inspired apostles of the new dispensation pointed, and thence led on into the mysteries of the coming kingdom and glory of God on earth, and of the fulfillment of his eternal purpose regarding his whole creation.
These inspired men of God, called at various times, ranging all the way from the beginning of the world, down to the close of the sacred record in the testimony of Jesus Christ, our risen Redeemer, to his servant John on the Isle of Patmos, all unite in one harmonious testimony, supplementing the testimony of the visible creation, to reveal to man his great Creator, his marvelous designs, his wondrous power, his righteous character, his fatherly providence, and his rightful and beneficent parental authority; and also to disclose to man his own origin, his destiny, his relationships, and their corresponding duties and obligations. Truly this revelation from God is our chart and compass on the sea of life, without which no man can steer his course in life safely.
Let us bear this, its broad scope, in mind while we reverently study the revealed plans and purposes of God, whose marvelous design and beautiful harmony constitute the internal, and the clearest possible evidence, of the divine authorship and authority of the Word of God. Just as the internal evidence of the book of nature points with unerring finger and indisputable authority to its divine Author, so the internal evidence of the written revelation, with the same indisputable authority, points to the same Author.
God's Testimony of Himself
Hear then, the recorded testimony of God himself, through his prophets, as to his own glorious personality. He gives us both his word and his oath, saying, "I, even I, am God, and there is no God with me ... I lift up my hand* to heaven and say, I live forever." Deut. 32:39, 40. Thus, upon his oath, by the heavens that he has made, and which so unmistakably testify of him, God himself asserts that he is no mere mythical abstraction, such as men, in their blindness of unbelief, term "nature" and "chance," but a living personality whose intelligence, wisdom, power and glory are as high above man as the heavens are higher than the earth. Isa. 55:9.
"Thus saith the high and lofty One that inhabiteth eternity, whose name is holy, I dwell in the high and holy place." Isa 57:15. Again we read, "The Lord hath prepared his throne in the heavens, and his kingdom ruleth over all." "He hath looked down from the height of his sanctuary: from heaven did the Lord behold the earth." Psa. 103:19; 102:19. Thus we have the declaration of his personality, his holiness, and his supreme and eternal sovereignty over heaven and earth.
* The lifting up of the hand, the sign of the oath. See Gen. 14:22; Rev. 10:5, 6.
And his prophets further declare, "Before the mountains were brought forth, or ever thou hadst formed the world, even from everlasting to everlasting thou art God." "Thy throne is established of old, thou art from everlasting." "Hast thou not known, hast thou not heard that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching of his understanding." Psa. 90:2; 93:2; Isa, 40:28. Here we have the declaration of his eternal existence and his infinite power and wisdom.
God Tells His Name and Defines It
But we would pursue the suggested inquiry further: "What is his name?" - for the term "god," signifying a lord or a great one, is a general, and not a specific term; and, says Paul, "There be gods many and lords many." 1 Cor. 8:5, 6. Then by what specific name shall the Mighty God be known? So Moses inquired, saying, "Behold when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I Am that I Am [I am that Existing One, the Eternal God]. And he said, Thus shall thou say unto them, I Am hath sent me unto you." Exod. 3:13, 14. Thus the living God whose existence knows no boundaries of beginning or end, and before whom all eternity, past, present and future, is an open book, introduces himself to men in the glory of his omniscience.
"And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah, the God of your fathers, the God of Abraham, of Isaac and of Jacob, hath sent me unto you: this is my name forever, and this is my memorial unto all generations. Go, gather the elders of Israel together and say unto them, Jehovah, the God of your fathers ... appeared unto me, saying, etc." Exod. 3:15, 16. Thus God tells his name and defines it as the great I Am - the Existing One, the Eternal God. This name, Jehovah, is his specific personal name, and is not applicable to any other being. Being a proper name, it should not be translated, but should be retained. In the common version of our English Bible it is rendered "Lord," and since several other Hebrew words of varying significance are rendered by the same English word, the text is confusing, and the honor due to Jehovah alone is often veiled.
Of this specific name God is very jealous, saying, "I am Jehovah: that is my name; and my glory will I not give to another." Isa. 42:8. "Thus saith Jehovah, the King of Israel, and his [Israel's] Redeemer, Jehovah of hosts, I am the first and I am the last, and beside me there is no God." Isa. 44:6. See also Isa. 48:1, 2, 11, 12-17 in each of which the word translated Lord is Jehovah. Note also Psa. 83:18 - "That men may know that thou, whose name alone is Jehovah, art the Most High over all the earth." But ....
Why this Particularity About His Name?
It is because God desires to maintain his rightful place as the one Supreme Sovereign in the minds and hearts of all the subjects of his vast dominion; for it is right that the great Giver of every good and perfect gift should have the supreme love, honor and reverence due to his high and holy name; and that all of his intelligent creatures should recognize their obligation to him in whom they live and move and have their being. Jas. 1:17; Acts 17:28. This is Jehovah's reward for all of his paternal bounty and beneficence so lavishly bestowed upon his intelligent creation.
If an earthly parent, having reared his son from infancy to young manhood, then presents him with a beautiful home, the fruit of his labor of love, and starts him out in the world well equipped for manly duty, privilege and pleasure is he not entitled to the joyful returns of filial love, honor and reverence? And if he should willingly relinquish this rightful reward would it not prove that he did not appreciate the returns of filial love? and that because he himself lacked parental love? So the heavenly parent must by his own loving nature, require love and its graceful offices from his beloved children. Nor can he surrender this attitude without the sacrifice, not only of parental honor, dignity and happiness, but also of the true honor, dignity, happiness and welfare of his family; for this bond is one of mutual felicity.
Therefore, for any being, however great, to seek to detract from the glory or authority of Jehovah, or to attempt to grasp it in any measure, or to give it to another presumed authority or power, is to manifest disloyalty to the bountiful Father of all, the King of all kings and Lord of all lords. He alone is "the Most High God" whose existence antedates that of all other beings and things, whose will and power have called all things, both animate and inanimate, into being; whose mighty power it is that, through whatsoever agents or agencies he creates and empowers, is himself primarily, the great Creator and Sustainer of all things; whose infinitely wise and mighty mind planned all things; and through ages and dispensations conducts and shapes all things to the ultimate and certain accomplishment of his grand and benevolent designs. Isa 55:10, 11. He alone therefore is the Supreme Sovereign Lord of the whole creation, the First Cause and the Everlasting Sustainer of all things -the great "I Am": Jehovah is his name.
God Introduces His Son
Now the next suggested inquiry is: "What is his son's name?" Nature never whispered even that he has a son: so we turn again to the divine revelation, whence come both the suggestion and the answer. The inquiry implies that Jehovah has but one son, and so the revelation declares, saying, "God sent his only-begotten Son into the world." The Son then owes his existence to his Father: that is undeniably implied in the relationship. Now, what is his name?
When God was about to bring his Son into this world, he said, by his angel, to his foster-father, Joseph, "Thou shalt call his name Jesus, for he shall save his people from their sins." Matt. 1:21. And to this same Jesus God twice bore verbal testimony from heaven, saying: "This is my beloved Son in whom I am well pleased." -"Hear him." Matt 3:17; Luke 9:35.
The Son's Testimony of the Father
Then before pursuing further the Father's testimony of the Son, let us "hear him" as to their mutual relationship. He says, "All things are delivered unto me of my Father, and no man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him." Matt 11:27. "No man hath seen God at any time; the only-begotten Son which is in the bosom of the Father, he hath declared him." John 1:18
With this statement of his commission, and of his exclusive ability to testify of the Father, Jesus says, He is "my Father and my God." John 20:17 "My Father is greater then I." John 14:28. "I came down from heaven, not to do mine own will, but the will of him that sent me." John 6:38. "I am come in my Father's name." John 5:43. "The word which ye hear is not mine, but the Father's which sent me." John 14:24. "My doctrine is not mine, but his that sent me." John 7:16. "I must work the works of him that sent me." John 9:4 "My meat is to do the will of him that sent me, and to finish his work." John 4:32-34. "I and my Father are one." John 10:30. Not one in person: such an unreasonable inference would render the entire testimony meaningless and false. The oneness with God which Jesus claimed was a oneness which he prayed that all his followers might also experience - "That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us, ...that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one." John 17:21-23. A oneness of spirit. Eph. 4:4; 2:18; Gal 4:6; 1 Cor. 12, 13; - a oneness of mind. 1 Cor. 1:10; 2:12-16; 1 Pet. 3:8; Phil. 2:2-5; 1:27; Rom. 12:16; - a oneness of purpose and endeavor to do the will of God, his Father. John 6:38.
No Disposition to Supplant or Rival his Father
Thus on the part of the Son of God there is manifestly no attempt to rival the power and glory of the eternal Father, nor in the slightest degree to supplant his authority, nor his rightful place of supreme honor, love and devotion in the hearts of his intelligent creatures; but instead, there is the example of perfect filial love, honor, obedience and devotion answering to paternal affection and beneficence.
An evidently faulty translation of Phil. 2:6 in the common version of our English Bible, is to the very opposite of this disposition in the Son of God - of submission and obedience to his Father and his God. It reads - "Who, being in the form of God, thought it not robbery to be equal with God." Note the harmony with the context here, and also with the statement of John 14;28 - "My Father is greater than I." In all his teachings, and in all his works, does he not ascribe supreme honor to the Father, and represent himself as the agent of the Father for the accomplishment of purposes devised by the Father, and the glory of which, in the supreme sense, is due to him alone?
A better translation given in the Emphatic Diaglott reads: "Who though being in a form of God [the divine form or nature] yet did not meditate a usurpation* to be like God, but divested himself, taking a bondman's form, having been made in the likeness of men; and being in condition as a man, he humbled himself, becoming obedient unto death, even the death of the cross." This rendering is in harmony with all the testimonies of Jesus as well as consistent with the context.
Foot Note *Upon the Greek work "harpagmon," here rendered "usurpation," the translator appends the following note: " 'Harpagmon' being a word of a very rare occurrence a great variety of translations have been given. The following may serve as examples - 'Who...did not think it a matter to be earnestly desired' - Clarke. 'Did not earnestly affect.' - Cyprian. 'Did not think of eagerly retaining.' - Wakefield. 'Did not regard... as an object of solicitors desire.' - Stuart. 'Thought not a thing to be seized.' - Sharpe. 'Did not eagerly grasp.' -Kneeland. 'Did not violently strive.' - Dickinson. 'Did not meditate a usurpation.' Turnbull."
The Name of the Son of God
Returning to the testimony of the Word of God as to the name of his Son, we find that several deeply significant names were given to him, for while Joseph and Mary were instructed to call his name Jesus, which signifies Savior, because he should save his people from their sins, and therefore this name alone was given to him; yet the prophet Isaiah had foretold that his name should be called Immanuel, which signifies, God with us. (Matt. 1:21, 25; Luke 1:31; Isa. 7:14) Why was not this name also given?
Clearly this name was not to be given to the infant Son, who, to all outward appearance, was like other human infants, for the mighty - God - nature, the divine, was veiled in the flesh, and must be revealed to the eye of faith by the testimony of the Spirit of God, as Jesus said on the occasion of Peter's confession - "Thou art the Christ, the Son of the living God" - "Blessed art thou Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Matt. 16:13-17.
To many believing souls it was thus revealed, even in his infancy, that this was indeed the Son of God, the promised Immanuel: for example, to Simeon, to Anna, and to the wise men from the east. Luke 2:25-38; Matt. 2:1, 2, 10-12; Luke 2:8-20. It was most clearly announced to Joseph when it was said to him, "Fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Spirit"; and to Mary, "Therefore that holy thing which shall be born of thee shall be called the Son of God." Matt. 1:20; Luke 1:35.
Yet to all outward appearance, he was but a human infant, - a bright intelligent, faultless child, and finally a fully developed man, of noble bearing and faultless character, so that all his life Mary pondered these things in her heart, and studied the mystery of his being, and of God's purpose in him. For it had been said to her, "He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end." Luke 1:32, 33.
When shall these things be? must have been the question ever uppermost in their minds, for the recognition of his greatness was then lacking and the promised kingdom still tarried, while persecution commenced at his birth and pursued him until finally Mary witnessed his crucifixion; and with the mystery still unsolved, she, like the other disciples, waited with trembling hope until the testimony of the resurrection confirmed their faith, and bade them still to wait, and "look for that blessed hope, the glorious appearing of our great God and Savior, Jesus Christ, who gave himself for us." Titus 2:13, 14. Then indeed he will be universally recognized as Immanuel, God with us.
Thus it is manifest from the testimony of God, and therefore clear to those who believe it, that the Son of Mary was as truly a God, a partaker of the divine nature, when he was born in Bethlehem as he will be when he comes again in his glory; but the veil of the flesh for a time concealed the glory of the divine nature, save to those few who had faith in the divine testimony concerning him.
Again, this same Jesus our Savior, and Immanuel our God, is shown in prophetic vision of his coming glory to John on the Isle of Patmos, having "on his vesture and on his thigh a name written - King of Kings and Lord of Lords." And it was also declared - "His name is called the *Logos," which signifies the Word of God, because he is the expression of God to his creatures. Rev. 19:16, 13. John 14:9.
Using this significant name, John (1:1) also refers back to his pre-human existence, saying, "In the beginning was the Logos* [the Word], and the Logos was with the God, and the Logos was a God." Here the first word "God" is emphatic in the Greek, referring to the Father as supreme, while the second referring to the Son is without the emphasis. See Emphatic Diaglott.
*Says Dr. A. Clark - This term should be left un-translated for the very same reasons why the names Jesus and Christ are left un-translated.
Thus we see that, while the name Jesus proclaimed him our Savior, our Redeemer, our atoning sacrifice, the name Immanuel, like the name Logos, the Word of God, describes him as a mighty God, being the Son of the Almighty God, Jehovah, and therefore strong also in his divine nature to deliver those whom he has purchased with his precious blood. But before he could be manifested as with us in the office of Immanuel, a mighty God to restore and bless, he must first come to us as Jesus, our Savior, our Redeemer. So after referring to his birth and to his name, Jesus; Matthew adds, "Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet, ...They shall call his name Immanuel." Matt. 1:22, 23.
But these are not all of the significant names applied to the Son of God. Jeremiah adds, "And this is his name whereby he shall be called, Jehovah-tsidkenu" which Hengstinberg and Keil render - He by whom Jehovah works righteousness. Jer. 23:6 - margin. And similarly in Jer 33:16 Jerusalem bears the same name, because righteousness will be wrought in and through her: "This is the name whereby she shall be called, Jehovah-tsidkenu" - she by whom Jehovah works righteousness. Thus, there is manifestly no conflict with those scriptures which claim "Jehovah" as the distinctive name of the Heavenly Father alone.
He is also called the Angel of the Covenant, the Archangel and Michael, the Archangel. The term "angel" in the Old Testament Hebrew, is malak, and, in the New Testament Greek it is anggelos. It signifies "messenger," and is sometimes so translated, as in Malachi 3:1. "The Messenger [the angel] of the Covenant." It is applied to all the hosts of God - his angels, "his ministers that do his pleasure." Psa. 103:21. But high over all the intelligent hosts of the whole creation is God's Chief Messenger, his only-begotten, divine Son, "the Angel [the Messenger] of the Covenant" which God made with Abraham: and not only so, but in whom all the covenants, the promises, of God shall be established; "for all the promises of God in him are yea, and in him amen, unto the glory of God." 2 Cor. 1:20
Then he is called the Archangel, the prefix Arche signifying ancient, the beginning, the first, the chief. Thus he is described as the Ancient Angel, the very first messenger of Jehovah, or, as in Rev. 3:14, "the beginning of the creation of God," and therefore appointed Chief over all. Yet is his age no indication of failing strength, but of perpetual youth. Heb. 1:12; 13:8. "From the womb of the morning thou hast the dew [the early refreshing vigor] of thy youth." Psa. 110:3. And the prophecies concerning him under these names identify this Chief Messenger, the Archangel, the Angel of the Covenant, with Jesus and with Immanuel.
Thus Malachi (3:1) says, "The Lord [Heb. Adon] whom you seek [or whom ye are looking for - the Messiah] shall suddenly come to his temple, even the Messenger [the Angel] of the Covenant whom ye delight in: behold he shall come saith the Lord [Jehovah] of hosts." Jude (9) adds the name Michael - "Michael, the Archangel." And Daniel (12:1-4) referring to our Lord's second advent, makes use of the name Michael, saying, "At that time shall Michael stand up, the great Prince that standeth for the children of thy people, and there shall be a time of trouble such as never was since there was a nation." Compare Matt 24:21, 30. So also Paul tells us that it is the voice of the Archangel that will be heard when the Lord descends from heaven. 1 Thes. 4:16.
Thus the Son of God described by all of these significant names, is seen in the light of God's Word to be "the same yesterday, today and forever." Heb. 13:8. He is the Logos - the Word, the perfect expression of the Father's character and will. Rev. 19:13; John 1:1. He is the Archangel, the first, and always the chief Messenger of God; for he "was in the beginning with God," and "he is before all things." John 1:2; Col. 1:17. And he is Michael, who is like God, "being the brightness of his glory and the express image of his person." Heb. 1:3. And Michael the Archangel is the Angel of the Covenant in whom God's eternal purpose shall be firmly established. And he is Jesus, our Savior, and Immanuel, our God, as Thomas truly confessed, saying, "My Lord and my God." John 20:28
Thus also we are prepared to understand another statement by the prophet Isaiah (9:6), giving to him additional names: - "For unto us a child is born, unto us a son is given; and the government is* upon his shoulder. And his name is* called Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace."
* Not "shall be." See Bible Commentary. Also Leeser's translation.
That these significant names were his from the beginning, is manifest, but will be the more clearly seen when, in a subsequent chapter, we consider him in his priestly office - a Priest and King after the order of Melchizedec, and a Prophet like unto Moses. Psa. 110:4; Acts 3:22. Truly his name is, and always has been Wonderful; but how wonderful becomes more and more manifest as God's eternal purpose which is being wrought out in him, opens up to the astonished eyes of our understanding. And it is evidently to draw our attention to these wonderful things, that the question, "What is his name?" is suggested to us by the Spirit of God; and then the answer is given to those who ponder his Word.
Ah how much is in a name when God gives it! But we would know more of this wonderful child which lay sleeping in a manger in Bethlehem - promised of God four thousand years before, described for identification by prophets, announced by angels, welcomed by wise men, worshipped by seers, and plotted against from his birth by demons and by wicked men; yet protected of God until the hour was come for the sacrificial offering. Say, what of his prior existence? How rich was he before, for our sakes he became poor?
Again we turn to the word of his testimony, first, to observe how positively his previous existence and his divine nature are asserted, and then to learn of the glory which he had with the Father before the world was.
His Pre-human Existence Affirmed
Jesus said, "I am the bread of life" - "the bread of God which cometh down from heaven" and giveth life unto the world." "He that cometh unto me shall never hunger, and he that believeth on me shall never thirst." And when many of his disciples, doubting, said, "This is a hard saying: who can hear it?" Jesus answered, "Doth this offend you? What if ye shall see the Son of man ascend up where he was before?" But "from that time many of his disciples went back and walked no more with him." "Then said Jesus unto the twelve, Will ye also go away?" Then Simon Peter answered him, - "Lord, to whom shall we go? thou hast the words of eternal life. And we believe and are sure, that thou art that Christ, the Son of the living God." John 6:35, 33, 60-62, 6669.
Again, reasoning with the Jews, Jesus said: "I am from above; ... I am not of this world ... Then said they unto him, Who art thou? and Jesus said unto them, Even the same that I said unto you from the beginning ... I proceeded forth and came from God; neither came I of myself, but he sent me." They replied, "Art thou greater than our father, Abraham, which is dead? and the prophets are dead: whom makest thou thyself? He answered them, Your father Abraham rejoiced to see my day, and he saw it and was glad." "Then said the Jews unto him, Thou are not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am." John 8:23, 25, 42, 53, 56-59. Thus Jesus himself, and with solemn emphasis, claimed a previous existence as the Son of God.
And so his apostles, his chosen witnesses, also testify. John (1:1) says: "In the beginning was the Word [the Logos], and the Word was with the God, and the Word was a God." The beginning here referred to can be none other than that mentioned in Gen. 1:1 - the beginning of creation; and John also records (Rev. 3:14) that the Son himself was "the beginning of the creation of God" and that all subsequent creations were by him, and that "without him was not any thing made that was made." "In him was life*" - not the human life, for this is prior to his incarnation - but that divine "eternal life which was with the Father" (1 John 1:2) and which is "the true [divine] light, which lighteth every man that cometh into the world." (vs. 9) "For," he continues "the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us." 1 John 1:2. How was it manifested? It was manifested to their divinely quickened understanding through obedient faith, both in his marvelous teachings, for "he taught as one having authority," and in his mighty works - "works which none other man did," bearing witness to his divine power, and leaving no room for doubt as to his divine nature, and that relationship to, and authority from God which he claimed.
*The original word (zoe) here, is that always used in reference to the eternal life, while another word (psuche) is used in reference to the human life. See Young's Analytical Concordance, and note the discrimination in the selection of these terms in John 12:25.
Paul also bears the same testimony, describing God's "dear Son" as "the image of the invisible God, the first-born of every creature; for by him were all things created ... And he is before all things, and by him all things consist." Col. 1:15-17
We should not overlook here the marked difference made in the references to Jehovah's existence and that of his Son. Both have the eternal, divine, life; but while that of Jehovah is described as "from eternity to eternity," that of the Son is said to be "from the beginning" to eternity. Jehovah had no beginning, but the Son which proceeded from the Father (John 8:42) of necessity had a beginning as stated - Rev. 3:14
Again we have a description of the pre-existent Son of God in Prov. 8:22-31 where he is presented as Wisdom personified. Compare Col. 2:3. We quote in part from Leeser's translation - "The Lord [Jehovah] *possessed [got or acquired} me as the beginning of his way, before his works of old. From eternity was I appointed Chief, from the beginning, or ever the earth was. When there were yet no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth; while as yet he had not made the land, nor the open places, nor the highest part of the dust of the world.
*The original word here rendered "possessed" signifies, got, or acquired, and in harmony with Rev. 3:14 is sometimes rendered, created. See Leeser
"When he prepared the heavens I was there; when he drew a circle over the face of the deep; when he established the clouds above and strengthened the fountains of the deep; when he gave to the sea his decree that the waters should not pass his commandment; when he appointed the foundations of the earth. Then I was by him as one brought up with him, and I was daily his delight, rejoicing always before him [in all the works of creation, but specially] Rejoicing in the habitable part of his earth; and my delights were with the sons of men." While the material creation was a joyful work, the intelligent creation was his delight.
This description answers fully to the testimony of the prophets and apostles and of our Lord himself. But another statement must not be overlooked here, viz., that the Son of God was not only "the beginning of the creation of God," but also the ending of it, as he declares, saying, "I am the Alpha and Omega, the beginning and the end, the first and the last" - Rev. 22:13, 16 - which is equivalent to the statement that he is "the only-begotten Son." John 1:14, 18; 3:16, 18; 1 John 4;9. "God sent his only-begotten Son into the world, that we might live through him."
A Co-Worker with God
Let us next observe the co-operation of the Son with the Father in the mighty works of creation, bearing in mind John's statements already noticed, and specially that of Paul in Col. 1:15-17 - "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him."
Thus the entire work of creation, both the physical and the intelligent, is ascribed to the pre-existent Son of God as clearly as is the subsequent work of redemption ascribed to him. Yet primarily, both works are predicated of Jehovah, because whatever is done by the agent of another is properly said to be done by himself as the first cause. And especially is this true when the first cause is both the creator and the director of his duly empowered agent, as well as the designer of the plan to be accomplished through him.
To Jehovah, the great First Cause, belongs the honor of the grand design of the creation, both of the physical and the intelligent, in all their immensity and in all their details. His mighty and fertile mind not only conceived the design, but it clearly foresaw and fully comprehended all contingencies, and planned for the utilizing of all to the certain accomplishment of his eternal purpose. And not only so, but to the same fertile mind we must look for the origin and establishment of all law, physical, intellectual and moral; for, as we have observed, the whole fabric of creation, both material and intelligent, is framed, established, directed and guided according to law. And so perfectly was the science of law adjusted by the great Author of law, that, in every operation of it, he foresaw the end from the beginning, and therefore with certainty could declare it, and plan with reference to it.
Concerning this mighty work of Jehovah alone, Paul raises the suggestive question, "Who hath known the mind of the Lord, or who hath been his counselor? or who hath first given to him and it shall be recompensed to him again?" Rom. 11:34, 35. Truly our Lord Jesus made no such claim. Does he not say that he knows the Father's plans and his times and seasons only as the Father is pleased to show them unto him? See John 5:19, 20; Mark 13:32; Acts 1:7. And for every step in his course does he not claim his Father's will as his authority for that step? John 5:30. The Son was the first created being, and yet all of God's plans were devised and matured before even he came into existence; and his creation being "the beginning of the creation of God" and also "the end" of it, all subsequent works being wrought through him, it is seen that in him God laid the foundation of his eternal purpose: "For it pleased the Father that in him should all fullness dwell" - all the fullness of Deity bodily. Col. 1:19; 2:9. Diaglott.
The Divine Nature
As "the only-begotten Son of God" - "a God," begotten of "the God" - our Lord is thus again declared to be an embodiment of the fullness of glory that belongs to the divine nature. Yet, that there are degrees of glory within the scope of the divine nature, as there are degrees within the scope of the human nature, is clearly shown. For instance, Paul says of Christ, - "Who though being in God's form, yet did not meditate a *usurpation to be like God." Phil 2:6. The original word "morphe"+, here rendered "form," signifies form, kind, sort. The text therefore states that although the Son of God was of the same divine nature as the Father, he did not meditate a usurpation of the glory, honor and authority which belong alone to the great First Cause of all things. On the contrary, in all things, and at all times, he has been the loyal subject of Jehovah's sovereignty.
*See foot note on page 14.
And further, it is even promised that the overcoming church, collectively termed the bride of Christ, are to become "partakers of the divine nature." 2 Pet. 1:4. Are they then to become equal with God? By no means: nor are they to become equal with the Son of God, although made "like him,""changed" - to the same "divine nature" (See 1 John 3:2; 1 Cor. 15:51; 2 Pet. 1:4); for Christ is the ordained head over the church, "that in all things he might have the pre-eminence." Col. 1:18. Yet says Paul, "When God saith all things are put under him, it is manifest that he is excepted which did put all things under him." 1 Cor. 15:27. And again he states, "The head of Christ is God." 1 Cor. 11:3.
Consider for a moment how manifest are these distinctions in the divine family. Although Jehovah begat a Son of his own nature, and in his own express image, it is clear that he could not give to that Son the glory of his own eternal past existence with all its wealth of wisdom and experience, and his own omniscient outlook into the eternal future, with all of authority and power and glory which shall eternally result there from. That inheres in Jehovah alone, who existed from eternity, and who planned it all. That is Jehovah's own glory, which he will not, and which he manifestly cannot, give to another.
And so, also, though the bride of Christ is to be "partaker of the divine nature," like her head, it is equally manifest that the glory of Christ's past existence and achievements - his mighty works of creation and redemption and their consequent outgrowth of power, honor and glory - can never be hers. Christ will always have vastly the preeminence over the glorified church, even as Jehovah will always have vastly preeminence over his Son. And yet, in the recognition of these grades of glory in the royal family of the whole universe there is a oneness which constitutes the family felicity - a oneness of nature, of character, of purpose and endeavor; and over all "an exceeding and eternal weight of glory."
Thus when the divine family is complete the order of supremacy is clearly established. Jehovah is supreme, and next to him his Anointed Son has the preeminence over the glorified church and all created things. Nor can the begotten Son ever overtake the uncreated, self-existent, divine Father as a human son may overtake and even outstrip a human father, for the infinite God, Jehovah, is not only "from eternity to eternity," but he is also boundless in all his attributes. Therefore though he beget a Son in his own likeness and of his own nature, it is manifest that the Son is not the root, but the branch. And so Jehovah of hosts hath named him, saying, "Behold ... my servant, the Branch," (Zech 3:8; 6:12). And the branch cannot boast against the root, for the root bears the branch, and not the branch the root (Rom. 11:18); and the life and glory of the branch is to abide in the root.
This relationship is never ignored, either by the Father or by the Son, and upon its universal recognition depend the order and harmony of the vast dominion. Jehovah alone is therefore the duly qualified, rightful and supreme Sovereign. He alone with his inherent wisdom and power and his omniscient outlook could conceive the wondrous eternal purpose, and conduct it through all the complexities of development, to its sure and glorious consummation, and in the fullness of an appointed time. And of his Son, so highly honored by his appointment, he says, "Behold my servant whom I uphold, mine elect in whom my soul delighteth." Isa 42:1. And the Son, esteeming it his highest honor to be associated with the Father in the development of his plans, responds, "I delight to do thy will, O my God: yea, thy law is within my heart." Ps. 40:8.
"When he drew a circle over the face of the deep, I was there," he says (Prov. 8:27. Leeser), an interested student of the outlines of the plan of creation, as the orbits of the wheeling worlds to be were sketched upon the slate of space. And the perfect order of this vast and complex wheeling universe bears witness to the mathematical precision of its great Designer, as well as to the faultless execution of those designs by his Son, involving, as it does the most abstruse principles of mathematical science, and on a scale which no human mind can fathom or measure.
In all this wide creation there is never a clash of disaster. No world escapes from its orbit and Col.lides with another: "His work is perfect," and "From him who is great in might and strong in power not one escapeth." Deut. 32:4; Isa. 40:26. Leeser. Nor can any unforeseen event hinder his purpose: his omniscience guards that. Nor is any thing too hard for him - Jer. 32:17 - his omnipotence assures of that. So also all of the details in the accomplishment of his designs, from immensity to minutia are the subjects of his legislation and supervision. Nothing is too small for his notice, and nothing too great for his infinite power. Foreseeing all the future, he planned according to that knowledge, and in due time he brings forth his constituted and empowered agents and agencies and honors whom he will in the execution of those designs; but chief, above and before all others, his dear Son - "From eternity, was I appointed Chief." - Prov. 8:23 Leeser. "God, thy God, hath anointed thee with the oil of gladness above thy fellows," yet his own glory he gives not to another. Psa. 45:7; Isa. 42.8. When Jesus said, "All power in heaven and in earth is given unto me," observe, it had to be given, and that by one "greater"; for, "without any controversy the less is blessed of the superior." Heb. 7:7. But when given, it is as wonderful in achievement as if wielded by him who possessed it originally.
Jehovah Supreme
Thus highly exalted as is the Son by the grace of the Father, yet he would have us know that, towering far above him in glory is, and always will be, the eternal God, Jehovah, the "Ancient of Days," the "Rock of Ages," to which the whole creation is safely anchored, and whose own honor and glory never could pass to another. In this supreme sense, Jehovah is the only true God, and beside him there is none other. Exod. 20:3; Deut. 4:39.
Immortality
In 1 Tim 6:13-16 we have the remarkable, and at first sight apparently contradictory statement, that our Lord Jesus in his times - i.e. when he comes to reign on earth - will show that Jehovah only hath immortality. It reads, "I give thee charge ... that thou 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, who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see, to whom be honor and power everlasting. Amen. "
And yet at that very time, both our Lord Jesus and his overcoming church will be reigning, and the immortality which was promised the church when she should be made like her immortal Head, will be theirs; for says Paul, addressing the church (not the whole world - 1 Cor. 15:51-53), "We shall all be changed, for this corruptible must put on incorruption and this mortal must put on immortality." vs. 53, 54. The original word for immortality here is athanasia, the very same used in 1 Tim. 6:16, these three texts affording the only instances of its use. The word signifies deathlessness. Another Greek word, aphtharsia, also translated immortality signifies incorruption, and therefore deathlessness, because death is corruption and that which is incorruptible is therefore deathless. This word occurs only twice, viz., in Rom. 2:7 - "To those who ... seek for immortality, eternal life"*; and also in 2 Tim. 1:10. "Our Savior Jesus Christ ... hath brought life and immortality to light through the gospel." One other Greek word, aphthartos, derived from aphtharsia and signifying incorruptible, is also translated immortal in 1 Tim. 1:17, where it also is applied to Jehovah - "Now to the King eternal, immortal, invisible, the only wise God, be glory," etc. Here notice that Jehovah is spoken of as the only wise, as well as the only immortal one; and yet, notably in Prov. 8 the Son of God is presented as the very personification of wisdom.
How shall we reconcile these statements? Evidently in this comparison of scripture with scripture we are taught that to Jehovah alone belongs immortality as well as wisdom, as an original and un-derived possession, while to his beloved Son, and subsequently to his overcoming church, it is the gift of God's grace.
The term "immortality" then, describes the divine nature as the incorruptible deathless nature. Our Lord expressed the same truth when he said, "The Father hath life* in himself." John 5:26. There is no death working in him, as in us, but life, - abounding, undying, eternal life. And he hath it "in himself: he neither received it from, nor is it sustained by any being superior to himself, nor dependent upon any conditions outside of himself; for his existence preceded that of all other beings and things, and all existing conditions of the whole universe which he created. This absolutely independent, eternal, self-existent, self-sustaining life is the "life - in -himself," the "immortality," the "divine nature," which from eternity inheres in Jehovah alone. No element within tends to its dissolution, and no power without can impair or destroy it; nor can any superior authority or power ever demand its forfeiture. This divine life, Jehovah's life, is therefore eternally secure: (1) In his own love of life and its noble and generous activities, and therefore in his own free choice, solemnly declared -(Deut. 32:40) - "I lift up my hand to heaven and say, I live forever." (2) In his own supreme and infinite power and keeping. (3) In his own supreme authority. And (4) In his own righteousness; for he who cannot lie has made pledges of eternal validity to his intelligent creatures, which are eternally secure in the faithfulness of an ever living God - the great Rock of the eternal ages.
*Zoe
Now hear our Lord's statement further: "As the Father hath life in himself, so hath he given to the Son to have life in himself" - John 5:26 - i.e. the same immortal divine nature independent, like the Father's, of all conditions and circumstances of environment in the whole creation; and not dependent, like our mortal life, upon light or heat or food or any conditions or things to sustain it; for, like the Father, he had this abundant life before the work of creation was begun. And not only so, but having all its fullness of power, he was the competent agent of the Father in the great work of creation, a work which no power save that of the divine, immortal nature could accomplish. When God would prove to us his divine nature he constantly appeals to these mighty works (See Job 38-42:1-5) and then he shows that they were all accomplished by the agency of his Son. John 1:3. Thus they prove the divine, the God nature, of both the Father and the Son.
It should also be observed that our Lord predicates the assured fact of resurrection upon his ability, as one having "life in himself," to raise the dead, and also his authority from the Father to execute judgment. See John 5:25-27. "Verily ... the hour is coming when the dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also because he is the Son of man." Both creation and resurrection - which is a new creation - require the same divine power as well as authority.
Yet the Son of God does not claim to hold his divine life independent of the supreme power whence he derived it. Such a claim would signify most ignoble ingratitude, and even treason, against loving benevolence and rightful supreme authority. But, on the contrary, he says, "I live by the Father." John 6:57. Nor would such a claim be true, for the omnipotence of Jehovah knows no abridgement of his almighty power. This immortal, divine, life of the Son of God is therefore eternally secure (1) In his righteous obedience to the perfect law of liberty, which is the law of Jehovah's own being, and is also the established law of his whole creation. (2) In the faithfulness of Jehovah, his God, who hath promised it shall be eternal. (3) In his own love of that life and its noble generous and loving activities. And (4) In his righteousness, which is pledged to the responsibilities and glorious work of his Father and his God "According to the eternal purpose which he purposed in Christ Jesus our Lord."
Thus the immortal life of the Son of God which has no element of decay or death working within, and which like Jehovah's life, is superior to and independent of every destructive force in the universe, is held ever subservient to the Supreme Authority and Power whence it was derived, and in whose righteousness it is eternally secure. So also will it be with the immortality promised to the overcoming church, the bride of Christ. It will never make the church independent of the heavenly Father by whom it is given, nor of the Lord Jesus through whose redemptive sacrifice it was made possible. The eternal security of this immortal life, derived from the Father by our Lord Jesus and his overcoming church, is not therefore in the creature's independence of the Creator; but, on the contrary, it is in the creature's loyal, perfect, joyful accord with the adorable Creator: that is, in the established righteous character of the creature however great or small.
In conferring this gift, first upon his only-begotten Son, and subsequently upon his bride, the overcoming church, Jehovah does not therefore in the slightest degree resign his own supreme sovereignty. He is the God of his Son, as well as of the whole creation; and our Lord so teaches saying, He is "my Father and your Father, and my God and your God." John 20:17. Thus, according to Paul's statement (1 Tim 6:13-16), the immortal, divine, Christ, glorified and reigning with his glorified immortal church, will show Jehovah to be the only one possessing immortality originally and un-derived, while the church, Head and body, have it as the gift of his grace.
This will be in perfect harmony with the claims of Jehovah through his prophets, which we have already noted, viz., that he alone is the one supreme, omnipotent, eternal God, "the Most High God." It will be no new doctrine then, that our Lord in his times shall proclaim, but the old doctrine of the law, the prophets and the gospel, presented with such power that none can gainsay or resist it; for "unto Jehovah shall be glory in the church by Christ Jesus, throughout all ages, world without end." Eph. 3:21.
And Jehovah will also be declared in the same supreme sense, the King of Kings and Lord of Lords (1 Tim 1:17; 6:15) although the very same titles are ascribed to the Son of God as well, upon whose vesture and his thigh is written (in the prophetic vision of Revelation) "King of Kings and Lord of Lords." Rev. 17:14; 19:13-16. Yet even then, he will proclaim his Father the supremely "Blessed and only Potentate the King of Kings and Lord of Lords," even himself being subject unto him. 1 Cor. 15:28.
In this Bible study of the term "immortality" we see how very different is its true meaning from the very general misconception of it; for the confused theology of Christendom indiscriminately applies the opposite terms "mortal" and "immortal" to fallen humanity. But the Word of God records no such confusion. There man is only mortal, while Jehovah only hath immortality in the supreme sense of inherent original possession, and hath given the same nature to his Son, and subsequently promised it to his redeemed and overcoming church. This immortality, we have seen, is the divine nature, while mortality belongs to the human nature. So addressing the church who are to be made "partakers of the divine nature" (2 Pet. 1:4), Paul says, "We shall all be changed ...; for this corruptible must put on incorruption, and this mortal must put on immortality." 1 Cor. 15:51-53. And so the measure of life now possessed by the elect church as human beings will be, as Paul further states (2 Cor. 5:4), swallowed up of the infinitely more abundant immortal life.
Lest there be misunderstanding, we digress here to observe that the church is only a "little flock" chosen from among men to be a channel of blessing to all others, as kings and priests unto God: hence their change to fit them for this service with Christ their Head. All the rest of mankind are promised upon conditions of faith and repentance - not immortality, not a change of nature - but "restitution" - restoration to the original human perfection - "that which was lost." Luke 19:10; Acts 3:19-21. And when thus restored and established in righteousness their life will be as everlastingly secure as the immortal, the divine life, of the reigning church, because all of the conditions upon which mortal beings depend for sustenance are eternally assured; but it will be the human life, the life adapted to the earth which is to be their everlasting abode. See Acts 3:19-21; Psa. 115:16; Eccl. 1:4; Isa 45:18; Gen. 8:21, 22; Isa. 65:21, 22. And so a restored and glorified humanity shall rejoice forever in the love and favor of a covenant-keeping God.
The Sacrifice of the Son of God
While the only-begotten Son of God inherited his Father's divine nature from the beginning, he could and did, of his own free will, and for the joy set before him in the Father's wondrous plan, take our human nature, and then lay down his life. John 10:15-18; Heb. 12:2. And in laying down his life he laid down "all that he had." Matt 13:46. He who was Son of God and Son of man was "obedient even unto death" - "destruction." - Psa. 90:3; 103:4. Only once since the beginning - viz. at the cross of Calvary - was his existence interrupted by death. And then after three days the same Almighty Power which begat him at first (John 3:16; 1 John 4:9) begat him again (Acts 13:33) - "God hath fulfilled the promise which was made unto the fathers in that he hath raised up Jesus again as it is also written in the second Psalm, "Thou are my son, this day have I begotten thee" - "the first begotten of the dead." Rev. 1:5. And he "dieth no more: death hath no more dominion over him." Rom. 6:9
But observe that though his life went out in death, and so remained until restored by the power of the Father, it was his flesh, his humanity, not his divinity, that he gave for the life of the world, never to take it again. John 6:51. That sacrificed humanity was the price of our redemption. He died the Son of God, veiled in flesh, in our human nature, in the body which he took for the suffering of death, the body prepared for sacrifice (Heb. 2:9; 10:5,10): he arose the unveiled Son of God. Thus he received his life again in the glory which he had with the Father before the world was. John 17:5. And so, as Paul says, "Though we have known Christ after the flesh, yet now henceforth know we him no more" - "after the flesh." 2 Cor. 5:16.
The several and varied appearings to his disciples after his resurrection do not disprove this statement. They do not prove that the body which Thomas and the other disciples saw and handled (John 20:27; Luke 24:36-43) was the glorious body of the Lord, which he plainly said, "hath not flesh and bones as ye see me have" (in the body which he assumed that they might see and handle and believe - Luke 24:39). That glorious body being "the express image of the Father's person" (Heb. 1:3) "whom no man hath seen, nor can see," was the real body of the resurrection, but was not made visible to them. The flesh in which he appeared after his resurrection was therefore assumed for that purpose as the Lord and angels had assumed human bodies in former times.
We have no means of knowing how this could be, but we have the clear facts, the philosophy of which is beyond our comprehension. They could not look upon his unveiled glory and live. Nor will his beloved church while in the flesh ever see him as he is in his unveiled glory. Not until we are made like him shall we see him as he is. 1 John 3:2. One glimpse of the unveiled glory was granted to Saul of Tarsus which he could only describe as a light from heaven above the brightness of the sun at noonday; and, overcome and blinded, he fell to the earth helpless. That glimpse of the (to us) insufferable glory only served to arrest and disarm the persecutor and to Revolutionize his purpose, but he was sent to a human brother for the instruction and healing ministry after the overwhelming glory had passed away.
When Jesus said, "What if ye shall see the Son of man ascend up where he was before?" he was using the term Son of man to mark his identity, his personality, as the same from the beginning with God in heaven and forever. He was saying, He who is now Son of man is the same "he" that was with the Father "before" -before he was born in Bethlehem, before he became Son of man. So also the same "he" did "ascend up where he was before" - to "the right hand of the throne of the Majesty in the heavens" - after he had given his flesh, his humanity, an offering for sin. See John 6:51; also 1 Cor. 15:50.
So after his resurrection he was no more human than he was before his incarnation. Yet it was the same "he," the same person, known by all the blessedly significant names he ever wore. And so "he" the Son of God mighty in power, and the Son of man our merciful High Priest, from thence will come again to rule in righteousness and to execute judgment. So, also, the members of his overcoming glorified church, who will come with him (Col. 3:4), will then, when made like him, be the same individuals they now are, and their present individual names could be very truly applied to them then, as well as now, to express their identity.
He comes in his glory, and in some sense "every eye shall see him." Rev. 1:7. There will be no room for any to doubt his presence; but as to the exact manner of his manifestation we may not be dogmatical, for the prophecies relating thereto, like all other prophecies, are best understood in the light of their fulfillment. God is his own interpreter. Yet even though but dimly comprehended now, they do shed light, and we may profitably ponder them while we watch and wait.
The Exaltation of the Son of God
Seeing how great was the glory of the Son of God from the beginning, it may at first seem difficult to see wherein his subsequent high exaltation could consist, as it is written - "Wherefore," because of his obedience even unto death, "God also hath highly exalted him." Phil 2:8-11. How could he be exalted who had ever dwelt "in the bosom of the Father," who was "from the beginning appointed Chief" over the whole creation, who was the anointed Lord of all (Luke 2:11) and second only to him who created and so richly endowed him?
Truly he could never occupy a more exalted place than "where he was before" - "at the right hand of the Majesty on high" - but even that place acquires added glory through the outworking of Jehovah's eternal purpose in Christ. When that purpose is fully accomplished, as it will be at the end of the millennial Day of Judgment, then behold "a new heaven and a new earth wherein dwelleth righteousness" (2 Pet. 3:13; Isa. 65:17; Rev. 21:1), and Christ enthroned "the Prince of Peace" eternally; for "of his kingdom there shall be no end." Dan. 2:44; Luke 1:33. His name is above every name save that of Jehovah (1 Cor. 15:27), and "at the name of Jesus every knee shall bow, of things in heaven, [the whole creation] and things in earth, and things under the earth [the dead when resurrected], and every tongue [in the whole dominion of heaven and earth] shall confess that Jesus Christ is Lord [of the whole creation], to the glory of God the Father." Phil. 2:9-11.
Mark! this exaltation of the Son does not detract from the glory of the Father, but adds to it. And God says, "And let all the angels of God worship him" and let "all men honor the Son, even as they honor the Father." Heb 1:6; John 5:23. So also from the prophetic visions of our Lord's revelation are wafted back to us the notes of praise from adoring hosts of heaven and earth, saying, "Worthy is the Lamb that was slain to receive power and riches and wisdom and strength, and honor and glory and blessing." Rev. 5:12. "And he hath on his vesture and on his thigh a name written, King of Kings and Lord of Lords." Rev. 19:16. Thus the appointed "Heir of all things" comes into possession of his glorious universal inheritance (Heb. 1:2) which Daniel describes as "an everlasting dominion which shall not pass away" and a "kingdom which shall not be destroyed." Dan. 7:13, 14.
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