But from the Second Epistle to the Thessalonians we learn that those dear young converts had been led into another grave error--an error, not as to the dead, but as to the living--a mistake, not respecting "the coming," but respecting "the day of the Lord." In the one case they feared that the dead would not partic.i.p.ate in thy blissful triumph of "the coming;" and in the other case they feared that the living were actually, at the very moment, involved in the terrors of the day.

Such is the mistake with which the inspired apostle deals in his second letter to the Thessalonian believers; and nothing can exceed the tenderness and delicacy, and yet withal the wisdom and faithfulness of his dealing.

The Christians at Thessalonica were pa.s.sing through intense persecution and tribulation; and it is very evident that the enemy, by means of false teachers, sought to upset their minds, by leading them to think that "the great and terrible day of the Lord" had actually arrived, and that the troubles through which they were pa.s.sing were the accompaniments of that day. If this were so the entire teaching of the apostle was proved false; for if there was one truth that shone forth more brightly and prominently in his teaching than another, it was the a.s.sociation and identification of believers with Christ--an a.s.sociation so intimate, an identification so close, that it was impossible for Christ to appear in glory without His people. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." But He must appear in order to introduce "the day."

Furthermore, when the day of the Lord does actually arrive it will not be to trouble His people, but, on the contrary, to trouble their persecutors. Of this the apostle reminds them, in the most simple, forcible manner, in his very opening lines: "We are bound to thank G.o.d always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth, so that we ourselves glory in you in the churches of G.o.d for your patience and faith in all your persecutions and tribulations that ye endure: which is a manifest token of the righteous judgment of G.o.d, that ye may be counted worthy of the kingdom of G.o.d, for which ye also suffer: seeing _it is a righteous thing with G.o.d to recompense tribulation to them that trouble you; and to you who are troubled rest with us_, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not G.o.d [Gentiles], and that obey not the gospel of our Lord Jesus Christ [Jews]" (chapter i. 3-8).

Thus, not only was the Christian position involved in this matter, but the very glory of G.o.d--His actual righteousness. If, indeed, the day of the Lord brought tribulation to Christians, then was there no truth in the doctrine--the grand prominent doctrine of Paul's teaching--that Christ and His people are one; and moreover it would impugn the righteousness of G.o.d. In short, then, if Christians were in tribulation, it was morally impossible that the day of the Lord could have set in, for when that day comes, it will be rest for believers, as their public recompense, in the kingdom--not merely in the Father's house; which is not the point here. The tables will be completely turned. The church will be in rest, the church's troublers in tribulation. During man's day, the church is called to tribulation; but in the day of the Lord all will be reversed.

Let the reader note this carefully. It is not the question of Christians suffering tribulation. They are actually called to it in this world, so long as wickedness has the upper hand. Christ suffered, and so must they. But the point we want to fasten upon the mind and heart of the Christian is, that when Christ comes to set up His kingdom, it is utterly impossible that His people can be in trouble.

Thus the entire teaching of the enemy, by which he sought to upset the Thessalonian believers, was proved to be utterly fallacious. The apostle sweeps away the very foundation of the whole fabric by the simple statement of the precious truth of G.o.d. This is the divine way of delivering people from false notions and vain fears. Give them the truth, and error must flee before it. Let in the sunshine of G.o.d's eternal word, and all the mists and clouds of false doctrine must be rolled away.

But let us, for a moment, examine the further teaching of our apostle, in this remarkable writing. In so doing, we shall see how thoroughly he establishes the distinction between "the coming" and "the day"--a distinction which the reader will do well to ponder.

"Now we beseech you, brethren, by [or on the ground of] the coming of our Lord Jesus Christ, and our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of the Lord is present."[26]

[26] We have no pretensions whatever to scholarship; we are merely gleaners in the deeply interesting field of criticism in which others have reaped a golden harvest. We do not mean to occupy our readers with arguments in defence of readings given in the text; but we feel that there is no use in giving them what we consider to be erroneous.

We believe there is no doubt whatever that the true reading of 2 Thessalonians ii. is as we have given it above, "as that the day of the Lord is present." The word e?est??e? can only be thus rendered.

It occurs in Romans viii. 38, where it is translated "things _present_."

So also in 1 Corinthians iii. 22, "things _present_;" chapter vii. 25, "_present_ distress;" Galatians i. 4, "_present_ evil world;" Hebrews ix. 9, "time then _present_."

Now, apart altogether from the question of various readings, a moment's reflection will suffice to show the simple minded Christian that the apostle could not possibly mean to teach the Thessalonians that the day of the Lord was not, even then, at hand. Scripture can never contradict itself. No one sentence of divine revelation can possibly collide with another. But if the reading given in our excellent Authorized Version were correct, it would stand in direct opposition to Romans xiii. 12, where we are plainly and expressly told that "the day is at hand." What "day?" The day of the Lord, most surely, which is always the term used in connection with our individual responsibility in walk and service.

This, we may remark in pa.s.sing, is a point of much interest and practical value. If the reader will take the trouble to examine the various pa.s.sages in which "the day" is spoken of, he will find that they have reference, more or less, to the question of work, service or responsibility. For instance, "That ye may be blameless [not at the _coming_, but] in the _day_ of our Lord Jesus Christ" (1 Cor. i. 8).

Again, "Every man's work shall be made manifest, for the _day_ shall declare it" (1 Cor. iii. 13). "Without offence till the day of Christ"

(Phil. i. 10). "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at _that day_" (2 Timothy iv. 8).

From all these pa.s.sages, and many more which might be adduced, we learn that "the day of the Lord" will be the grand time for reckoning with the workers; for the divine appraisal of service; for the settling of all questions of personal responsibility; for the distribution of rewards--the "ten cities" and the "five cities."

Thus, wherever we turn, in whatever way we look at the subject, we are more and more confirmed in the truth of the clear distinction between our Lord's "coming," or "state of presence," and His "appearing," or "day." The former is ever held up before the heart as the bright and blessed hope of the believer, which may be realized at any moment. The latter is pressed rather upon the conscience, in deep solemnity, as bearing upon the entire practical career of those who are set in this world to work and witness for an absent Lord. Scripture never confounds these things, however much we may do it; nor is there a single sentence from cover to cover of the holy volume which teaches that believers are not always to be looking out for the coming of the Lord, and eager to bear in mind that "the day is at hand." It is only "that evil servant"--referred to in our Lord's discourse in Matthew xxiv.--that "says in his heart, My Lord delayeth his coming;" and there we see the terrible results which must ever flow from the harboring of such a thought in the heart.

We shall now return for a moment to 2 Thessalonians ii.--a pa.s.sage of Scripture which has given rise to much discussion amongst prophetic expositors, and presented considerable difficulty to the students of prophecy.

It is very evident that the false teachers had been seeking to disturb the minds of the Thessalonians by leading them to think that they were, even then, surrounded by the terrors of the day of the Lord. Not so, says the apostle; that cannot be. Before ever that day opens we must all be gathered to meet the Lord in the air. He beseeches them, on the ground (?pe?) of the Lord's coming and our gathering together unto Him, not to be troubled about the day. He had already opened to them the heavenly side of the Lord's coming. He had taught them that they, as Christians, belonged to the day; that their home and their portion and their hope were all in that very region from which the day was to shine out. It was wholly impossible, therefore, that the day of the Lord could involve any terror or trouble to those who were actually, through grace, the sons of the day.

But, further, even in looking at the subject from the earthly side of it, the false teachers were all wrong. "Let no man deceive you by any means: for [that day shall not come] except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called G.o.d, or that is worshipped; so that he, as G.o.d, sitteth in the temple of G.o.d, showing himself that he is G.o.d. Remember ye not that when I was with you I told you these things. And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming [or the appearing of his presence]. Even him whose coming is after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved" (verses 3-10).

Here, then, we are taught that ere the day of the Lord arrives, the lawless one, the man of sin, the son of perdition, must be revealed.

The mystery of iniquity must rise to a head. Man shall set himself up in open opposition to G.o.d, nay, shall even a.s.sume to himself the name and the worship of G.o.d. All this has to be developed on the earth before that great and terrible day of the Lord shall burst in judgment upon the scene. For the present there is a barrier, a hindrance to the manifestation of this awful personage. We are not told here what this barrier or hindrance is. G.o.d may vary it at different times.[27] But we learn, most distinctly, from the book of Revelation that ere the mystery of iniquity culminates in the person of the man of sin, the church shall have been removed from this scene altogether. It is impossible to read, with an enlightened eye, Revelation iv., v. and not see that the church shall be in the very innermost circle of heavenly glory ere a single seal is opened, a single trumpet sounded, a single vial poured out. We do not believe that any one can understand the book of the Apocalypse who does not see this.

[27] Some have considered that the hinderer or hindrance was the Roman empire; others that it is the Holy Ghost in the church. To this latter we have inclined for many years, though it may be there is a measure of truth in the former. This, at least, we know from other parts of Scripture, that ere the lawless one appears on the scene, the church will have been safely and blessedly housed in her own eternal home above--her prepared place. How precious the thought of this!

We may have occasion to go more freely into this profoundly interesting point by-and-by. We can only now entreat the reader to study the subject for himself. Let him ponder Revelation iv., v., and ask G.o.d to interpret their precious contents to his soul. In this way we feel persuaded that he will learn that the twenty-four crowned elders set forth the heavenly saints, who shall be gathered round the Lamb, in glory, before a single line of the prophetic portion of the book is fulfilled.

And here we must close this paper; but ere doing so we should like to put a very plain question to the reader--a question which can only be answered rightly in the immediate presence of G.o.d. It is this, What is it thou art looking for? What is thy hope? Art thou looking forward to certain events which are to transpire on this earth, such as the revival of the Roman empire, the development of the ten kingdoms; the gathering back of the Jews to their own land of Palestine; the rebuilding of Jerusalem; the appearance of Antichrist; the great tribulation; and finally, the appalling judgments which shall, most surely, usher in the day of the Lord?

Say, beloved friend, are these the things which fill the vision of thy soul? Is it for these thou art looking and waiting? If so, be a.s.sured of it thou art not governed by the church's proper hope. It is quite true that all these things which we have named shall come to pa.s.s in their appointed time; but not one of them should be allowed to come between thee and thy proper hope. They all stand on the prophetic page: they are all recorded in G.o.d's history of the future; but they were never intended to cast a shadow athwart the Christian's bright and blessed hope. That hope stands forth in glorious relief from the background of prophecy. What is it? Yes, we again say, what is it? It is the appearing of the bright and morning Star--the coming of the Lord Jesus, the blessed Bridegroom of the church.

This, and naught else, is the true and proper hope of the church of G.o.d. "I will give him the morning star" (Rev. ii. 23). "Behold the bridegroom cometh" (Matt. xxv.). When, we may ask, does the morning star appear in the natural world? Just before the dawning of the day.

Who sees it? The one who has been watching during the dark and dreary hours of the night. How plain, how practical, how telling the application? The church is supposed to be watching--to be lovingly wakeful--to be looking out--to be putting forth that inquiry of the intensely longing heart, "Why tarry the wheels of his chariot?" Alas!

the church has failed in this. But that is no reason why the individual believer should not be in the full present power of the blessed hope. "Let _him_ that heareth say, Come." This is deeply personal. Oh! that the writer and the reader of these lines may realize habitually the purifying, sanctifying, elevating power of this heavenly hope! May we understand and exhibit the practical power of those words of the apostle John, "Every man that hath this hope in him purifieth himself, even as he is pure."

THE TWO RESURRECTIONS

It may be that some of our readers will feel startled by the t.i.tle of this paper. Accustomed, from their earliest days, to look at this great question through the medium of Christendom's standards of doctrine and confessions of faith, the idea of two resurrections has never once entered their minds. Nevertheless Scripture does speak, in the most distinct and unequivocal terms, of a "resurrection of life,"

and a "resurrection of judgment"--two resurrections, distinct in character, and distinct in time.

And not only so, but it informs us that there will be at least a thousand years between the two. If men teach otherwise--if they build up systems of divinity, and set forth creeds and confessions of faith contrary to the direct and positive teaching of holy Scripture, they must settle that with their Lord, as must all who commit themselves to their guidance. But remember, reader, it is your bounden duty and ours to hearken only to the authority of the word of G.o.d, and to bow down, in unqualified submission, to its holy teaching.

Let us, then, reverently inquire, what saith the Scripture on the subject indicated at the head of this article? May G.o.d the Spirit guide and instruct!

We shall first quote that remarkable pa.s.sage in chapter v. of John's Gospel: "Verily, verily, I say unto you, He that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into judgment; but is pa.s.sed from death unto life. Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of G.o.d; 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. Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment."[28]

[28] The English reader should be informed that, in the entire pa.s.sage, John v. 22-26, the words "judgment," "condemnation," "d.a.m.nation," are all expressed by the same word in the original, and that word is simply "judgment," ???s??, the process, not the result. It is much to be deplored that our Authorized Version should not have so rendered the word throughout. It would have made the teaching of the pa.s.sage so very much clearer. It is with extreme reluctance that we ever venture to touch our unrivalled English Bible, but it is, at times, absolutely necessary for the truth's sake, and for the sake of our readers. As to the rendering of verse 24, it really comes to the same thing whether we say "condemnation" or "judgment," inasmuch as if there be judgment at all, its issue must be condemnation. But why not be accurate?

Here, then, we have, indicated in the most unmistakable terms, the two resurrections. True, they are not distinguished as to time, in this pa.s.sage; but they are as to character. We have a _life_ resurrection; and a _judgment_ resurrection, and nothing can be more distinct than these. There is no possible ground here on which to build the theory of a promiscuous resurrection. The resurrection of believers will be eclectic; it will be on the same principle, and partake of the same character as the resurrection of our blessed and adorable Lord; it will be a resurrection from among the dead. It will be an act of divine power, founded upon accomplished redemption, whereby G.o.d will interpose on behalf of His sleeping saints, and raise them up from among the dead, leaving the rest of the dead in their graves for a thousand years (Revelation xx. 5).

There is an interesting pa.s.sage in Mark ix. which throws great light on this subject. The opening verses contain the record of the transfiguration; and then we read, "As they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from [e?, from among] the dead should mean."

The disciples felt that there was something special, something entirely beyond the ordinary orthodox idea of the resurrection of the dead, and verily so there was, though they understood it not then. It lay beyond their range of vision at that moment.

But let us turn to Philippians iii., and hearken to the breathings of one who thoroughly entered into and appreciated this grand Christian doctrine, and fondly cherished this glorious and heavenly hope. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unte?o his death: if by any means I might attain unto the resurrection from among the dead"

[e?a?astas??] (verses 10, 11).

A moment's just reflection will suffice to convince the reader that the apostle is not speaking here of the great broad truth of "the resurrection of the dead," inasmuch as every one must rise again. But there was something specific before the heart of this dear servant of Christ, namely, "a resurrection from among the dead"--an eclectic resurrection--a resurrection formed on the model of Christ's resurrection. It was for this he longed continually. This was the bright and blessed hope that shone upon his soul and cheered him amid the sorrows and trials, the toils and the difficulties, the buffetings and the conflicts of his extraordinary career.

But, it may be asked, "Does the apostle always use this distinguishing little word (e?) when speaking of resurrection?" Not always. Turn, for example, to Acts xxiv. 15: "And have hope toward G.o.d, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust." Here, there is no word to indicate the Christian or heavenly side of the subject, for the simplest possible reason that the apostle was speaking to those who were utterly incapable of entering into the Christian's proper hope--far more incapable than even the disciples in Mark ix. How could he possibly unbosom himself in the presence of such men as Tertullus, Ananias, and Felix? How could he speak to them of his own specific and fondly cherished hope? No; he could only take his stand on the great broad truth of resurrection, common to all orthodox Jews. Had he spoken of a "resurrection from among the dead," he could not have added the words, "which they themselves also allow," for they did not "allow" anything of the kind.

But oh! what a contrast between this precious servant of Christ, defending himself from his accusers, in Acts xxiv., and unbosoming himself to his beloved brethren, in Philippians iii.! To the latter he can speak of the true Christian hope in the full-orbed light which the glory of Christ pours upon it. He can give utterance to the inmost thoughts, feelings, and aspirations of that great, large, loving heart, with its earnest throbbings after the life-resurrection in the which he shall be satisfied as he wakes up in the likeness of his blessed Lord.

But we must return, for a moment, to our first quotation, from John v.

It may perhaps present a difficulty to some of our readers in laying hold of the truth of the Christian's hope of resurrection, that our Lord makes use of the word "hour" in speaking of the two cla.s.ses.

"How," it is argued, "can there be a thousand years between the two resurrections, when our Lord expressly tells us that all shall occur within the limits of an hour?"

To this question we have a double reply. In the first place, we find our Lord making use of the self-same word, "hour," at verse 25, where He is speaking of the great and glorious work of quickening dead souls. "Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of G.o.d; and they that hear shall live."

Now, here we have a work which has been going on for nearly nineteen long centuries. During all that time, here spoken of as an "hour," the voice of Jesus, the Son of G.o.d, has been heard calling precious souls from death to life. If, therefore, in the very same discourse, our Lord used the word "hour" when speaking of a period which has already extended to well-nigh two thousand years, what difficulty can there be in applying the word to a period of one thousand years?

Surely, none whatever, as we judge. But even if any little difficulty yet remained it must be thoroughly met by the direct testimony of the Holy Ghost in Revelation xx., where we read, "But the rest of the dead lived not again till the thousand years were finished. _This is the first resurrection._ Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of G.o.d, and of Christ, and shall reign with him a thousand years" (verses 5, 6).

This settles the question absolutely and forever, for all those who are willing to be taught exclusively by holy Scripture, as every true Christian ought to be. There will be two resurrections, the first and the second: and there will be a thousand years between the two. To the former belong all the Old Testament saints--referred to in Hebrews xii. under the t.i.tle of the spirits of just men made perfect--then the church of the firstborn ones--and finally all those who shall be put to death during "the great tribulation," and throughout the entire period between the rapture of the saints and the appearing of Christ in judgment upon the beast and his armies, in Revelation xix.

To the latter, on the other hand, belong all those who shall have died in their sins, from the days of Cain, in Genesis iv., down to the last apostate from millennial glory, in Revelation xx.

How solemn is all this! How real! How soul-subduing! If our Lord were to come to-night what a scene would be enacted in all our cemeteries and graveyards! What tongue, what pen can portray--what heart can conceive--the grand realities of such a moment? There are thousands of tombs in which lie mingled the ashes of the dead _in_ Christ and the ashes of the dead _out_ of Christ. In many a family vault may be found the ashes of both. Well, then, when the voice of the archangel is heard all the sleeping saints shall rise from their graves, leaving behind them those who have died in their sins, to remain in the darkness and silence of the tomb for a thousand years.

Yes, reader, such is the direct and simple testimony of the word of G.o.d. True, it does not enter into any curious details. It does not furnish any food for a morbid imagination or idle curiosity. But it sets forth the solemn and weighty fact of a first and second resurrection--a resurrection of life and everlasting glory, and a resurrection of judgment and everlasting misery. There is, positively, no such thing in Scripture as a promiscuous resurrection--a common rising of all at the same time. We must abandon this idea altogether, like many others which we have received to hold, in which we have been trained from our earliest days, which have grown with our growth and strengthened with our strength, until they have become actually ingrained as a part of our very mental, moral, and religious const.i.tution, so that to part with them is like the sundering of limb from limb, or rending the flesh from our bones.