HARMONY OF THE MANNER OF OUR LORD'S SECOND ADVENT WITH OTHER FEATURES OF THE DIVINE PLAN. HOW AND WHEN THE CHURCH SHALL SEE HIM. HOW AND WHEN THE GLORY OF THE LORD SHALL BE SO REVEALED THAT ALL FLESH SHALL SEE IT TOGETHER. STATEMENTS APPARENTLY CONFLICTING SHOWN TO BE HARMONIOUS. HE COMES AS A THIEF, NOT WITH OUTWARD SHOW; AND YET WITH A SHOUT, WITH VOICES, AND WITH THE SOUND OF THE GREAT TRUMPET. HE SHALL BE REVEALED IN FLAMING FIRE, TAKING VENGEANCE; AND YET, HE SHALL SO COME, IN LIKE MANNER AS HE WENT AWAY. IMPORTANCE OF PROPHETIC TIME IN THIS CONNECTION SHOWN. HARMONY OF PRESENT INDICATIONS.

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THE VIEW just had, of the near end of Gentile Times, and the assurance that the consummation of the Church's hope partly precedes this end, only whets the appetite of those now waiting for the consolation of Israel. Such will be hungering for the information our Father may have supplied through the prophets, touching the harvest, the end, or closing period of this age, the separating of wheat from tares among the living members of the nominal Church, and the time of the change of the overcomers, to be with and like their Lord and Head.

In order to appreciate the reasonableness of the prophetic teaching on these deeply interesting subjects, it is absolutely necessary that we have clear views both of the object of our Lord's second coming, and of the manner in which he will be revealed. That the object of his coming is to reconcile whosoever will, of the world, to God, by a process of ruling, and teaching, and disciplining, called judging and blessing, we trust all present readers have been convinced in the reading of Volume I. The manner

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of the Lord's coming and appearing, therefore, is of paramount importance, before proceeding in our study of the time of the harvest, etc. The student must hold clearly in mind the object while studying the manner of our Lord's return; and both of these, when he comes to study the time. This is needful as an offset to the false views, pre-occupying many minds, based upon false ideas of the object and the manner of our Lord's coming.

Grasp and hold in mind as firmly as possible the fact already demonstrated, that God's plan is one harmonious whole, which is being wrought out through Christ; and that the work of the second advent stands related to the work of the first as effect to cause, i.e., that the great work of Restitution at the second advent follows the work of Redemption accomplished at the first advent as a logical sequence according to the divine plan. Therefore the Lord's return is the dawn of hope for the world, the time for the bestowment of the favors secured by the redemption—the Gospel Age being merely an intervening parenthesis, during which the bride of Christ is selected, to be associated with her Lord in the great work of restitution which he comes to accomplish.

Since the Church of Christ, which has been developing during the Gospel age, is to be associated with her Lord in the great restitution work of the Millennial age, the first work of Christ at the second advent must be the gathering of his elect Church, to which reference is made by the Prophet (Ps. 50:5), saying, Gather my saints together unto me, those that have made a covenant with me by sacrifice. This gathering or harvesting time is in the lapping period of the two ages. As will be shown, it is a period of forty years, which both ends the Gospel age and introduces the Millennial age (Vol. I., 219-221; 234-237; and Chart of the Ages). This harvest period not

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only accomplishes the separation of wheat from tares in the nominal Gospel church, and the gathering and glorification of the wheat class, but it is also to accomplish the burning (destruction) of the tares (as tares, or imitation wheat, not as individuals: the fire is symbolic as well as the tares), and the gathering and destruction of the corrupt fruitage of the Vine of the earth (human ambition, greed and selfishness), which has been growing and ripening for centuries in the kingdoms of this world and in the civil and social organizations among men.

Although, when treating of the object of our Lord's return, we showed that it would be a personal coming, let us again guard the student against confusion of thought in considering the two apparently conflicting expressions of our Lord, Lo, I am with you alway, even unto the end of the world (aionos, age), and, I go to prepare a place for you … and will come again and receive you (Matt. 28:20; John 14:2, 3). The following incident will serve as an illustration of the harmony of the two promises: One friend said to another as they were about to part, Remember, I will be with you through all your journey. How? Certainly not in person; for there they took trains to go in opposite directions to distant points. The idea was that in love, and thought, and care one for another, they would not be separated. In a similar yet fuller sense, the Lord has always been with his Church, his divine power enabling him to oversee, direct and assist them, from first to last. But we are now considering, not our Lord's presence with us in this figurative sense, but the manner of his second personal presence and appearing, when he shall come to be glorified in his saints and to be admired in all them that believe in that day.

The Scriptures teach that Christ comes again to reign; that he must reign until he has put down all enemies, all

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opponents, all things in the way of the great restitution which he comes to accomplish, the last to be overthrown being death (1 Cor. 15:25, 26); and that he will reign for a thousand years. It is therefore only as should be expected, that we find a much larger space in prophecy devoted to the second advent and its thousand years of triumphant reign and overthrow of evil than to the thirty-four years of the first advent for redemption. And as we have found that prophecy touches the important points of those thirty-four years, from Bethlehem and Nazareth to the gall and vinegar, the parted raiment, the cross, the tomb and the resurrection, so we find prophecy likewise touches various points of the thousand years of the second presence, particularly their beginning and ending.

The second presence of our Lord will cover a much longer period of time than the first. The mission of his first advent was finished in less than thirty-four years, while it will require a thousand years to accomplish the appointed work of his second presence. And thus it may be seen at a glance that, while the work of the first advent was no less important than that of the second advent, yea, though it was so important that the work of the second advent could never have been possible without it, yet it was not so varied, and hence required less description than the work of the second advent.

In studying the second advent we must not, any more than at the first advent, expect all prophecies to mark one particularly eventful moment of our Lord's arrival and to call the attention of all to the fact of his presence. Such is not God's usual method: such was not the case at the first advent. Messiah's first advent was not marked by any sudden or surprising demonstration, out of the usual order of things, but it was manifested and proven by the gradual fulfillment of prophecy showing to thoughtful observers that

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the events which should be expected were being accomplished on time. And thus it will be at his second advent. It is of less importance that we discover the moment of his arrival than that we discern the fact of his presence when he has arrived, even as at the first advent it was important to be able to recognize his presence, and the sooner the better, but much less important to know the date of his birth. In considering the second advent, the act of coming and the moment of arrival are too frequently the thought, whereas it should be thought of as a period of presence, as was the first advent. The precise moment at which that presence would begin would then seem less important, and his object and work during the period of his presence would receive the greater consideration.

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 Tim. 2:6; Heb. 10:4, 5; 1 Cor. 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 Cor. 5:16). He was raised from the dead a life-giving spirit being (1 Cor. 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 (Vol. I., Chap. 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.

Noting the fact that our Lord's change from human to divine nature at his resurrection was even a greater change than the one which occurred some thirty-four years previously, when he laid aside the glory of spiritual being and

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"was made flesh," we may with great profit consider very minutely his every action during the forty days after his resurrection before he went to the Father; because it is the resurrected Jesus of those forty days who is to come again, and not the man Christ Jesus who gave himself as our ransom, in death. He who was put to death a flesh being was also in his resurrection quickened [made alive] a spirit being—1 Pet. 3:18.*

At his second advent he comes not to be subject to the powers that be, to pay tribute to Caesar and to suffer humiliation, injustice and violence; but to reign, exercising all power in heaven and in earth. He does not come in the body of his humiliation, a human body, which he took for the suffering of death, inferior to his former glorious body (Heb. 2:9); but in his glorious spiritual body, which is the express image of the Father's person (Heb. 1:3); for, because of his obedience even unto death, he is now highly exalted to the divine nature and likeness, and given a name above every name—the Father's name only excepted (Phil. 2:9; 1 Cor. 15:27). The Apostle shows that it doth not yet appear to our human understanding what he is now like; hence we know not what we shall be like when made like him, but we may rejoice in

* In this passage, the words "in the" and "by the" are arbitrarily rendered, and are misleading. The Greek reads simply, Put to death to flesh, quickened to spirit. Jesus was put to death a fleshly or human being, but was raised from the dead a spirit. And since the Church is to be changed in order that she may be like him, evidently the change which occurred in the Head was of a kind similar to that described as in reservation for the overcomers, who shall be changed from human to spiritual nature, and made like him: partakers of the divine nature. The following description of the change of the saints is applicable also to their Lord. It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.

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the assurance that we shall one day be with him, and like him, and see him as he is (1 John 3:2), not as he was at his first advent in humiliation, when he had laid aside his former glory and for our sakes had become poor, that we through his poverty might be made rich.

If we consider the wisdom and prudence of our Lord's methods of manifesting his presence to his disciples after his resurrection, as well as previously, it may help us to remember that the same wisdom will be displayed in his methods of revealing himself at his second advent, both to the Church and to the world, methods not necessarily similar, but in each case well suited to his object, which never is to alarm men, but to convince their cool, calm judgments of the great truths to be impressed upon them. Our Lord's first advent was not a startling, exciting or alarming event. How quietly and unobtrusively he came! So much so that only those who had faith and humility were enabled to see in the infant of humble birth, in the man of sorrows, in the friend of the humble and poor, and in the crucified one, the long-looked-for Messiah.

After his resurrection the manifestation of his presence would in the nature of the case be a more astounding fact, particularly when his changed nature is taken into consideration. Yet the fact of his resurrection, together with the fact of his changed nature, had to be manifested, not to all the world at that time, but to chosen witnesses who would give credible testimony of the fact to succeeding generations. Had the world been made acquainted with the fact then, the testimony coming down to our day would probably have been much less trustworthy, being colored and warped by men's ideas and mixed with their traditions, so that the truth might appear almost or quite incredible. But God entrusted it only to chosen, faithful and worthy witnesses. As we notice the account, let each mark how

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perfectly the object was accomplished, and how clear, positive and convincing was the proof of Christ's resurrection and change offered to them. Mark the carefulness with which he guarded against alarming or unduly exciting them while making manifest and emphasizing these great truths. And be assured that the same wisdom, prudence and skill will be displayed in his methods of making known the fact of his glorious presence at his second advent. The cool, calm judgment will be convinced in every case, though the world in general will need to be brought by severe discipline to the proper attitude to receive the testimony, while those whose hearts are right will have the blessed intelligence sooner. All the proofs of his resurrection and change to spiritual nature were not given his disciples at once, but as they were able to bear them and in the manner apt to make the deepest impression.

During the three and a half years of our Lord's ministry, his disciples had sacrificed friends, reputation, business, etc., to devote time and energy to herald Messiah's presence and the establishment of his kingdom. But they had necessarily crude ideas as to the manner and time of their Master's exaltation, and of their promised exaltation with him. Nor was full knowledge then necessary: it was quite sufficient that they should faithfully take each step as it became due; hence the Master taught them little by little as they were able to receive it. And near the close of his ministry he said, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth … and show you things to come, and bring all things to your remembrance, whatsoever I have said unto you"—John 16:12, 13; 14:26.

Who can tell their great disappointment, though so far as possible they had been armed against it, when they saw

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him suddenly taken from them and ignominiously crucified as a felon, him whose kingdom and glory they had been expecting and declaring, and which five days before his crucifixion had seemed to them so near a realization (John 12:1, 12-19). Though they knew him to be falsely accused and wrongfully crucified, this did not alter the fact that their long cherished national hopes of a Jewish king, who would restore their nation to influence and power, together with their own individual hopes, ambitions and air-castles of important offices and honors in the kingdom, were suddenly demolished by the unfavorable turn that matters had taken in the crucifixion of their king.

Well did the Master know how desolate and aimless and perplexed they would feel; for thus it was written by the Prophet, "I will smite the Shepherd, and the sheep shall be scattered" (Zech. 13:7; Mark 14:27). And during the forty days between his resurrection and ascension, it was therefore his chief concern to gather them again, and to re-establish their faith in him as the long-looked-for Messiah, by proving to them the fact of his resurrection, and that since his resurrection, though retaining the same individuality, he was no longer human, but an exalted spirit being, having "all power in heaven and in earth"—Matt. 28:18.

He broke the news of his resurrection gradually, first, through the women (Mary Magdalene, and Joanna, Mary the mother of James and Salome, and others with them, Mark 16:1; Luke 24:1, 10), who came early to the sepulcher to anoint his dead body with sweet spices. While they wondered who would roll away the stone from the door of the sepulcher, behold, there was an earthquake, and when they came they found the stone rolled away, and an angel of the Lord sat upon it, who addressed them, saying, "Fear not, for I know that ye seek Jesus which

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was crucified. He is not here; for he is risen, as he said. Come, see the place where the Lord lay. And go quickly and tell his disciples that he is risen from the dead; and behold, he goeth before you into Galilee; there shall ye see him"—Matt. 28:5-7.

It seems that Mary Magdalene separated from the other women and ran to tell Peter and John (John 20:1, 2), while the others went to tell the rest of the disciples, and that after she had left them Jesus appeared to the other women on the way, saying (Matt. 28:9, 10), "All hail." And they came and held him by the feet and worshiped him. Then said Jesus unto them, "Be not afraid: go tell my brethren that they go into Galilee [their home], and there shall they see me." And with fear and joy they ran to tell the other disciples. In mingled feelings of surprise, perplexity, joy, fear, and general bewilderment, they scarcely knew how to report their strange and wonderful experience. When Mary met Peter and John she said sadly, "They have taken away the Lord out of the sepulcher, and we know not where they have laid him" (John 20:2). The other women told how at the sepulcher they had seen a vision of angels who said he was alive (Luke 24:22, 23), and then how they afterward met the Lord in the way—Matt. 28:8, 10.

The majority of the disciples evidently regarded their story merely as superstitious excitement, but Peter and John said, We will go and see for ourselves; and Mary returned to the sepulcher with them. All that Peter and John saw was that the body was gone, that the grave clothes were carefully folded and laid by, and that the stone was rolled away from the door. So in perplexity they turned away, though Mary still remained there weeping. As she wept she stooped down and looked into the sepulcher and saw two angels, who said, Woman, why weepest

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thou?" She answered, Because they have taken away my Lord, and I know not where they have laid him. And as she turned about she saw Jesus standing, but did not know him. He inquired, Woman, why weepest thou? whom seekest thou? And she, supposing him to be the gardener, answered, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. Then, in the old familiar tone which she quickly recognized, the Lord said, Mary!

That was enough to establish her faith in the statement of the angel, that he had risen, which until now had seemed like a dream or an idle tale; and in her joy she exclaimed, Master! Her first impulse was to embrace him, and to tarry in his presence. But Jesus gently informed her that there was a very important mission for her to perform now, in bearing witness to the fact of his resurrection, and that she should be in haste to carry the message and establish the faith of the other disciples, still in perplexity and uncertainty, saying, "Touch [Greek, haptomai, embrace] me not [do not tarry for further demonstration of your affection now]; for I am not yet ascended to my Father [I will be with you for a short time yet]: but go to my brethren and say unto them, I ascend unto my Father, and your Father, and to my God, and your God" (John 20:17). Through the other women also he had sent them word that he would meet them in Galilee.

Next, he overtook two sad and perplexed disciples as they walked from Jerusalem to Emmaus, and inquired the cause of their sadness and despondency (Luke 24:13-35). And one of them answered: "Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word

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before God and all the people: and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and besides all this, to-day is the third day since these things were done. [Here they were probably calling to mind John 2:19, 21, 22.] Yea, and certain women also of our company made us astonished, which were early at the sepulcher. And when they found not his body, they came saying that they had also seen a vision of angels, which said he was alive. And certain of them which were with us went to the sepulcher, and found it even so as the women had said; but him they saw not." No wonder they were perplexed; how strange it all seemed! how peculiar and thrilling had been the events of the past few days!

Then the stranger preached a stirring sermon from the prophecies, showing them that the very things which had so disheartened them were the things which the prophets had foretold concerning the Messiah: that before he could rule and bless and lift up Israel and all the world, he must first redeem them with his own life from the curse of death, which came upon all through Adam, and that afterward, raised to life and glory by Jehovah, their Master would fulfill all that was written by the prophets concerning his future glory and honor, as truly as he had fulfilled those prophecies which foretold his sufferings and death. A wonderful preacher! and a wonderful sermon was that! It started new ideas and opened new expectations and hopes. As they drew near the village they constrained him to tarry with them, as it was toward evening and the day was far spent. He went in to tarry with them; and as he sat at meat with them, he took bread and brake and gave it to them. Then their eyes were opened; and he vanished out of their sight.

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Not until that moment did they recognize him, though they had walked, and talked and sat at meat together. He was known to them not by face, but in the simple act of blessing and breaking bread in the old familiar way, thus assuring their faith in what they had heard, that he had risen, and would see them again.

Then the two surprised and overjoyed disciples arose that hour and returned to Jerusalem, saying to each other, Did not our hearts burn within us while he talked with us by the way, and while he opened to us the Scriptures? Arriving in Jerusalem they found the others rejoicing also, saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. Probably they were nearly all there that evening, homes, business and everything else forgotten, Mary Magdalene with her tears of joy, saying, I knew him the moment he called my name, I could not credit the angel's assurance of his resurrection until then; and the other women telling their wonderful experience of the morning, and how they had met him in the way. Then Simon had his story to tell; and now here were two other witnesses from Emmaus. What an eventful day! No wonder they desired to meet on the first day of every week after that, to talk the matter over and to call to mind all the circumstances connected with the Lord's resurrection, and to have their hearts burn again and again.

While the excited and overjoyed company were thus met and relating to each other their several experiences, the Lord Jesus himself suddenly stood in their midst (Luke 24:36-49) and said, Peace be unto you! From where had he come? All such meetings were held secretly with closed doors, for fear of the Jews (John 20:19, 26), but here was a sudden appearance without a visible approach;

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and they were terrified, and supposed they had seen a spirit. Then he comforted them, told them to calm their fears, and showed them his hands and his feet, saying, It is I, myself; handle me and see; for a spirit hath not flesh and bones, as ye see me have. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? and they gave him a piece of a broiled fish, and he took it and did eat before them. Then he opened their understanding, their mental eyes, and expounded the Scriptures to them, showing from the law and the prophets that these things had come to pass exactly as foretold. But Thomas was absent (John 20:24); and when the other disciples told him that they had seen the Lord, he would not believe it, but said, Except I shall see in his hands the print of the nails, and thrust my hand into his side, I will not believe.

Eight days passed without further manifestations, and they had time calmly to think and talk over the experiences of that wonderful day, when, the disciples being again assembled as before, Jesus stood in their midst, just as on the first evening, saying, Peace be unto you (John 20:26). This time Thomas was present, and the Lord addressed him, saying, Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing. He thus showed that he knew what Thomas had said without being told, and he gave that proof of his resurrection which Thomas had said would satisfy him; and with joy Thomas answered, My Lord and my God!

After this, there must have been quite a long interval before there was any further manifestation of the Lord's presence, and the disciples who were Galileans began to think of home and the future; and remembering the Lord's message by the women, that he would go before them into

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Galilee, they went thither. Probably on their way, the Lord met them, as Matthew relates, in a mountain. They were perplexed; they no longer felt the same familiarity they once had toward him; he seemed so changed since his crucifixion from what he used to be—he appeared and disappeared in such peculiar times and places; he no longer seemed like the man Christ Jesus; so Matthew says they worshiped him; but some doubted. After a few words with them the Lord "vanished" from their sight, and left them to wonder what next would happen. For some time after their return to Galilee nothing unusual occurred, and there was no further indication of the Lord's presence. Doubtless they met together and talked over the situation, and wondered why he did not appear to them more frequently.

As they waited, the days and the weeks seemed long. They had long ago given up the ordinary pursuits of life, to follow the Lord from place to place, learning of him, and preaching to others, "The Kingdom of heaven is at hand" (Matt. 10:5-7). They did not wish to go back to the old pursuits; and yet, how should they proceed with the Lord's work? They comprehended the situation clearly enough to know that they could no longer preach as formerly the kingdom at hand; for all the people knew that their Master and King had been crucified, and none but themselves knew of his resurrection. While all of the eleven were thus perplexed and anxious, waiting for something, they knew not what, Peter said, Well, it will not do to remain idle: I will go back to my old fishing business; and six of the others said, We will do the same: we will go with you (John 21:3). And probably the rest also returned to their old employments.

Who can doubt that the Lord was invisibly present with them many times as they talked together, overruling and

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directing the course of circumstances, etc., for their highest good? If they should have great success and become swallowed up by interest in business, they would soon be unfit for the higher service; yet if they should have no success, it would seem like forcing them; so the Lord adopted a plan which taught them a lesson such as he often teaches his followers, the success or failure of their efforts, in any direction, he can control if he please.

The firm of fishermen reorganized, got together their boats, nets, etc., and went out for their first catch. But they toiled all night and caught no fish, and began to feel disheartened. In the morning a stranger on shore calls to them to know of their success. Poor success! We have caught nothing, they answer. Try again, said the stranger. Now cast your net on the other side of the boat. No use, stranger, we have tried both sides all night long, and if there were fish on one side, there would be on the other. But we will try again and let you see. They did so, and got an immense haul. How strange! said some; but the quick and impressible John got the correct idea, and said, Brethren, the Lord only could do this. Don't you remember the feeding of the multitudes, etc.? That must be the Lord on shore, and this is another way that he has chosen to manifest himself to us. Don't you remember that it was just so when the Lord first called us? Then, too, we had toiled all night and caught nothing until he called to us, saying, "Let down your nets for a draught" (Luke 5:4-11). Yes, surely that is the Lord, though, since his resurrection, we cannot recognize him by his appearance. He now appears in a variety of forms; but we know each time that it is he by some peculiar circumstance like this calling to mind some incident of our past acquaintance with him.

When they got to shore they found that Jesus had bread

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as well as fish, and they learned the lesson, that under his direction and care and in his service they would not be left to starve (Luke 12:29, 30). They did not ask him if he were the Lord; for on this as on other occasions, the eyes of their understanding being opened, they knew him, not by physical sight, but by the miracle. Then followed the instructions of that delightful hour, re-assuring Peter of his continued acceptance despite his denial of the Lord, for which he repented and wept. He learned afresh of his Master's love, and of his continued privilege of feeding the sheep and the lambs. We seem to hear the Lord say, You need not go back to the fishing business, Peter: I called you once to be a fisher of men, and, knowing your heart to be still loyal and zealous, I renew your commission as a fisher of men.

"Eating together with them, he commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence" (Acts 1:6, margin). So they came to Jerusalem as instructed, and here forty days after his resurrection he met with them for the last time and talked with them. They summoned courage this time to question him about the kingdom he had promised them, saying, Lord, wilt thou at this time restore the kingdom to Israel? This thought of the kingdom was the one uppermost in the mind of every Jew. Israel, they understood, was to be chief among the nations under Messiah, and they knew not of the long Times of the Gentiles, and they saw not yet that the chief blessing had been taken from fleshly Israel (Matt. 21:43; Rom. 11:7), and that they themselves were to be members of spiritual Israel, the royal priesthood and holy nation, through whom, as the body of Christ, the blessing of

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the world would come. They as yet understood none of these things. How could they? They had not yet received the holy Spirit of adoption as sons, but were still under condemnation; because, though the ransom-sacrifice had been made by the Redeemer, it had not yet been formally presented on our behalf in the Most Holy, even Heaven itself (John 7:39). Hence our Lord did not attempt an explanatory answer to their question, but said, "It is not for you [now] to know the times and seasons which the Father hath put in his own power. But ye shall receive power* after that the Holy Spirit is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth"—Acts 1:7, 8.

Then the Lord, who was walking with them, when they reached the Mount of Olives, lifted his hands and blessed them, and he was parted from them and went upward; and a cloud received him out of their sight (Luke 24:48-52; Acts 1:6-15). They began to see something more of God's plan now. The Lord who came down from heaven had returned to the Father, as he had told them before he died, had gone to prepare a place for them and would come again and receive them, had gone afar to receive the promised kingdom, and to return (Luke 19:12); and meantime they were to be his witnesses in all the earth to call and make ready a people to receive him when he would come to be glorified in his saints, and to reign King of kings and Lord of lords. They saw their new mission, of proclaiming

* This power to know and to understand times and seasons, and all things pertaining to a proper witnessing, applies to the whole Church from first to last; and under the guidance and power of the holy Spirit, meat in due season concerning every feature of the plan is provided, in order that we may be his witnesses, to the end of this age—John 16:12, 13.

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to every creature a coming king from heaven, with all power in heaven and in earth, to be a much more important work than that of the preceding years, when they heralded the man Christ Jesus, and followed him who was despised and rejected of men. Their risen Lord was changed indeed, not only in his personal appearance, appearing sometimes in one way and place, and again in a different way and place, manifesting his all power, but he was changed in nature also. No longer did he appeal to the Jews, nor show himself to them; for since his resurrection none saw him in any sense except his friends and followers. His words, Yet a little while, and the world seeth me no more, were thus verified.

Thus was the faith of the apostles and of the early Church established in the Lord's resurrection. Their doubts were scattered, and their hearts rejoiced; and they returned to Jerusalem and continued in prayer and study of the Scriptures, waiting for the sonship promised by the Father, and their endowment with spiritual understanding, and with special miraculous powers, to enable them to convince true Israelites, and to establish the Gospel Church, at the day of Pentecost—Acts 1:14; 2:1.

Though our Lord at his second advent will not manifest his presence in the same way as he did during those forty days after his resurrection, yet we have his assurance the brethren shall not be in darkness. Nay, more: we shall have an aid which they could not and did not have to help them during those forty days, power from on high, to guide us into the understanding of every truth due to be understood, and, even as promised, to show us things to come. Hence in due season we shall have full understanding of the manner, time and attendant circumstances of his appearing, which, if carefully watched for and marked, will be no less convincing than were the evidences of our

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Lord's resurrection furnished to the early Church, although of a different kind.

That our Lord at his second advent could assume the human form, and thus appear to men, as he did to his disciples after his resurrection, there can be no question; not only because he thus appeared during those forty days, but because spirit beings have in the past manifested the power to appear as men in flesh and in various forms. But such a manifestation would be out of harmony with the general tenor of God's plan, as well as out of harmony with the Scriptural indications given, relative to the manner of his manifestation, as we shall see. Instead, it is the Lord's plan that his spiritual kingdom shall communicate, operate, and manifest its presence and power through human, earthly agencies. Just as the prince of this world, Satan, though unseen by men, exercises a wide influence in the world through those subject to, possessed of, and controlled by his spirit, so the new Prince of Peace, the Lord, will chiefly operate in, and manifest his presence and power through, human beings, subject to, and possessed of, and controlled by his spirit.

Seeing with the natural eye and hearing with the natural ear are not all there is of seeing and hearing. No man hath seen God at any time thus, yet all God's children have seen him, and known him, and held communion with him (John 1:18; 5:37; 14:7). We hear God's call, our high calling, we hear the voice of our Shepherd, and are constantly looking unto Jesus, and see the prize, the crown of life which he promises, not by natural sight and hearing, but by our understanding. Far more precious is the sight we have of our Lord as the spiritual, highly exalted King of glory, our Redeemer as well as our King, by the eyes of our understanding and faith, than the sight afforded to the natural eye before Pentecost.

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There was a necessity for our Lord's appearing in the manner he did to his disciples, after his resurrection, that will not exist at his second advent. His object then will be better served in another way. In fact, to appear so at his second advent would be detrimental to the purpose to be accomplished. His object in appearing to his disciples after his resurrection was to convince them that he who was dead is alive forever, that they might go forth as witnesses to the fact of his resurrection (Luke 24:48), and that their testimony might be a sure foundation for the faith of coming generations. Since no man can come to God acceptably, to receive the holy Spirit of adoption, without faith in Christ, it became necessary, not only for the sake of the disciples then, but for all since, that the evidences of his resurrection and change should be such as natural men could grasp and appreciate. After they had been partakers of the holy Spirit and understood spiritual things (See 1 Cor. 2:12-16), they could have believed the angels at the sepulcher, that he had risen from the dead condition, even if they had seen the fleshly body of the man Christ Jesus still lying in the tomb; but not so before—the body must be away to make faith in his resurrection possible to them. After the holy Spirit enabled them to discern spiritual things, they could have believed the testimony of the prophets that he must die, and would rise from the dead, and that he would be highly exalted as King of glory, without its being needful for him to appear as a man, and assume various bodies of flesh as a garment, so that they could handle and see him ascend. But all this was needful for them and for all natural men. By faith, we come to God by him and receive forgiveness and the Spirit of sonship, to understand spiritual things.

Even while removing the natural obstacles to faith, by assuming human form, etc., our Lord convinced the disciples,

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and made them witnesses to others, not by their natural sight and touch, but by reasoning with them out of the Bible: "Then opened he their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things" (Luke 24:45-48). Peter also states this object clearly, saying, "Him God raised up the third day, and permitted him to become manifest—NOT TO ALL THE PEOPLE, but to those witnesses previously chosen of God, to us, who did eat and drink with him after he arose from the dead. And he commanded us to proclaim to the people that this [the resurrected Jesus] is he who has been appointed by God the judge of the living and the dead"—Acts 10:40-42—Diaglott.

With our Lord, after his resurrection, it was simply a question of expediency as to which way of appearing to his disciples would best accomplish his object, of making known his resurrection and change of nature. Had he appeared as a flame of fire, as the angel appeared to Moses in the burning bush (Exod. 3:2), he might indeed have conversed with them, but the evidence thus given would have been far from being as convincing as the method he did adopt, both to the apostles and to the world at large to whom they witnessed.

If he had appeared in the glory of the spirit form, as the angel did to Daniel (Dan. 10:5-8), the glory would have been greater than the witnesses could have borne. They would probably have been so alarmed as to be unable to receive instructions from him. To none except Paul did the Lord ever thus show himself; and Paul was so overcome by that glimpse of his glory that he fell to the ground

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and was blinded by its brightness, which was above that of the sun at noonday.

In our examination of the method of manifestation adopted by our Lord during those forty days, we saw that he "permitted" himself to become manifest even to the chosen witnesses only a few times, and then but briefly. The entire time that he was manifest to them, had it all been crowded into one day instead of being at intervals during the forty days, would probably have been less than twelve hours, or one eightieth of that entire time. This being true, it is evident that he was present with them unseen about seventy-nine eightieths of that period of forty days. And when they did have manifestations, they were not (except once, repeated to St. Thomas) in a form exactly like the one they had known so intimately for three years, and had seen but a few days before. It is not once intimated that they knew him by the features of his face, nor even that he was recognized by the same appearance as in other manifestations.

Mary supposed him to be "the gardener." To the two on their way to Emmaus he was "a stranger." He was also a stranger to the fishermen on the sea of Galilee, and to the eleven in the upper room. On every occasion he was recognized by his actions, his words, or the familiar tones of his voice.

When Thomas declared that only the proof which addressed his natural sight and touch would be acceptable to him, the Lord, though granting the demand, gently reproved him, saying, Because thou hast seen me, thou hast believed; blessed are those who believe, not having seen (John 20:27-29). The stronger evidence was that which was not addressed to sight, and more blessed are those who hold themselves in readiness to receive the truth through whatsoever proofs God is pleased to show it.

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He thus showed them, not only that he now had the power to appear in a variety of ways and forms, but also that no one of those bodies which they saw was his spiritual, glorious body, though the facts of his resurrection and presence were thus manifested to them. The different forms, and the long intervals of invisible presence with no outward manifestation, made evident the fact that though their Lord and teacher was alive and not yet ascended to the Father, he was a spirit being, really invisible to human sight, but with ability to manifest his presence and power in a variety of ways at pleasure.*

The creating of the body and clothing in which he appeared to them, in the very room in which they were gathered, was proof unquestionable Christ was no longer human, though he assured his disciples that the body which they saw, and which Thomas handled, was a veritable flesh and bone body, and not a vision or appearance.† As

* The event recorded by Luke (4:30) should not be regarded as parallel to his appearing and vanishing after his resurrection. That was not a disappearance in the sense of becoming invisible to the people. It was an adroit, prompt movement, by which he eluded the murderous design of his enemies. Before they had executed their plans for his death he turned and passed through their midst, no man daring or able to molest him, for his hour had not yet come.

† Let no one hastily suppose that we are here following Spiritism, Swedenborgianism or any other ism. We are following and logically connecting the apostolic account. The vast difference between the Bible teaching and that counterfeit of it promulgated by Satan, known as Spiritualism, we discern and shall examine in a succeeding volume. Suffice it here to point out that Spiritism affects to communicate between dead and living men, while the Bible condemns this (Isa. 8:19), teaching that such communications as were true have been made only by spirit beings, such as angels, and by our Lord; and not by our Lord while he was the man Christ Jesus, nor while he was dead, but after his resurrection change, when he had become a life-giving or "quickening spirit" being.

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a human being he could not come into the room without opening the door, but as a spirit he could, and there he instantly created and assumed such a body of flesh and such clothing as he saw fit for the purpose.

Nor can we for a moment admit the suggestion offered by some, that our Lord opened the doors without being observed; for the record is plain and clear that he came and stood in their midst while the doors were shut—probably very carefully barred and bolted too—"for fear of the Jews"—John 20:19, 26.

The lesson of his changed nature was still further emphasized by his manner of leaving their sight: "He vanished out of their sight." The human body of flesh and bones, etc., and its clothing, which appeared suddenly while the doors were shut, did not go out of the door, but simply disappeared or dissolved into the same elements from which he had created them a few moments before. He vanished out of their sight, and was no longer seen of them when the flesh and bones and clothing in which he had manifested himself were dissolved, though doubtless he was still with them—invisibly present; and so also much of the time during those forty days.

On special occasions, for special instruction, God has granted similar power to other spirit beings, angels, enabling them to appear as men, in bodies of flesh and bones which ate and talked to those they instructed, just as our Lord did—Gen. 18; Judg. 6:11-22; 13:3-20; and Vol. I., 178 to 184.

The power manifested by our Lord and the angels to create and dissolve the clothing in which they appeared, was just as superhuman as the creating and dissolving of their assumed human bodies; and the bodies were no more their glorious spiritual bodies than were the clothes they wore. It will be remembered that the seamless robe and

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other clothing which our Redeemer wore before his crucifixion had been divided among the Roman soldiers, and that the grave clothes were left folded away in the sepulcher (John 19:23, 24; 20:5-7), so that the clothing in which he appeared on the occasions mentioned must have been specially created, and probably was the most appropriate for each occasion. For instance, when he appeared as a gardener to Mary, it was probably in such apparel as a gardener would wear.

That the bodies in which our Lord appeared were real human bodies, and not mere delusions, he gave them to understand when he ate before them, and invited them to handle him and see that the body was real flesh and bones, saying, Why are ye troubled? … Behold my hands and my feet … handle me and see; for a spirit hath not flesh and bones, as ye see me have.

Some Christians draw absurd conclusions from this expression of our Lord as to the verity of his assumed flesh and bone body. They regard the assumed body as his spirit body, and declare that a spirit body is flesh and bones, and like a human body, excepting that an indefinable something, which they call spirit, flows through its veins instead of blood. They seem to disregard the statement of our Lord, that this was not a spirit body, that a spirit being has not flesh and bones. Do they also forget John's statement, that it doth not yet appear what a spirit body is, and that we shall not know until we are changed and made like him and see him, not as he was, but as he is? (1 John 3:2) Do they also forget the Apostle Paul's express statement that "flesh and blood cannot inherit the kingdom of God"? And his further assurance that therefore all the heirs with Christ must also "be changed"—1 Cor. 15:50, 51?

Many Christians have the idea that our Lord's glorious

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spiritual body is the very same body that was crucified and laid away in Joseph's tomb: they expect, when they see the Lord in glory, to identify him by the scars he received on Calvary. This is a mistake, which a little consideration should make manifest, Firstly, It would prove that his resurrection body is not glorious or perfect, but scarred and disfigured: Secondly, It would prove that we do know what a spirit body is, despite the Apostle's statement to the contrary: Thirdly, It would prove that our redemption price was taken back; for Jesus said, My flesh I will give for the life of the world. It was his flesh, his life as a man, his humanity, that was sacrificed for our redemption. And when he was raised again by the power of the Father, it was not to human existence; because that was sacrificed as our purchase price. And if that price had been taken back, we would still be under the condemnation of death, and without hope.

We have no more reason to suppose that our Lord's spirit body since his resurrection is a human body than we have for supposing that his spirit body prior to his first advent was human, or that other spirit beings have human bodies; for a spirit hath not flesh and bones; and, says the Apostle Peter, our Lord was "put to death in the flesh but made alive in spirit."

Our Lord's human body was, however, supernaturally removed from the tomb; because had it remained there it would have been an insurmountable obstacle to the faith of the disciples, not yet instructed in spiritual things; for the spirit was not yet given (John 7:39). We know nothing about what became of it, except that it did not decay or corrupt (Acts 2:27, 31). Whether it was dissolved into gases or whether it is still preserved somewhere as the grand memorial of God's love, of Christ's obedience, and of our redemption, no one knows; nor is such knowledge

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necessary. That God miraculously hid the body of Moses, we are assured (Deut. 34:6; Jude 9); and that as a memorial God miraculously preserved from corruption the manna in the golden bowl, which was placed in the Ark under the Mercy Seat in the Tabernacle, and that it was a symbol of our Lord's flesh, the bread from heaven, we also know (Exod. 16:20, 33; Heb. 9:4; John 6:51-58). Hence it will not surprise us if, in the Kingdom, God shall show to the world the body of flesh, crucified for all in giving the ransom on their behalf—not permitted to corrupt, but preserved as an everlasting testimony of infinite love and perfect obedience. It is at least possible that John 19:37 and Zech. 12:10 may have such a fulfillment. Those who cried, Crucify him! may yet, as witnesses, identify the body pierced by spear and torn by nails and thorns.

To regard our Lord's glorious body as a body of flesh would not in the least account for his peculiar and sudden appearings during those forty days prior to his ascension. How could he so suddenly appear and then vanish? How was it that he kept himself almost constantly invisible during those forty days? Why was it that his appearance each time was so changed as not to be recognized as the same seen on former occasions, or as the one well known and loved by all before his crucifixion only a few days earlier?

It will not do merely to say that these were miracles, for then some use or necessity for the miracles should be named. If his body after his resurrection were flesh and bones, and the same body that was crucified, with all the features and scars, why did he perform miracles which not only did not establish that fact, but which were likely, we see, to teach the opposite?—that he himself was no longer human, flesh and bones, but a spirit being who could go and come as the wind, so that none could tell

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whence he came or whither he went, but who, for the purpose of instructing them, appeared as a man in various bodies of flesh and bones which he created and dissolved as occasion required.

Before our Lord's crucifixion, he had been on familiar terms with his disciples, but after his resurrection, though he loved them none the less, his manner toward them was more reserved. This was doubtless to impress them more forcibly with the dignity and honor of his high exaltation, and to inspire due reverence for his person and authority. Though as a man Jesus never lacked that dignity of deportment which commands respect, yet a greater reserve was necessary and expedient after his change to the divine nature. Such reserve has always been maintained by Jehovah toward his creatures, and is expedient under the circumstances. This reserve marked all our Lord's interviews with the disciples after his resurrection. They were very brief, even as he had said, Hereafter I will not talk much with you—John 14:30.

Those who believe that our Heavenly Father is a spirit and not a man should find no difficulty in realizing that our Lord Jesus, who is now exalted to the divine nature, and who is not only a moral likeness of God but in fact the express image of the Father's person, is no longer a man but a spirit being, whom no man hath seen nor can see without a miracle. It is just as impossible for men to see the unveiled glory of the Lord Jesus as it is for them to behold Jehovah. Think for a moment how even a reflection of the spiritual glory affected Moses and Israel at Sinai (Heb. 12:21; Exod. 19; 20:19-21; 33:20-23; 34:29-35). So terrible was the sight, so overwhelming and fear-inspiring, that Moses said, I exceedingly fear and quake. Though Moses was supernaturally strengthened to behold the glory of the Lord, so that for forty days and

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forty nights, alone with God, overshadowed by his glory and without either food or drink, he received and wrote the divine law (Exod. 34:28), yet when he desired to see the Lord face to face he was told, "Thou canst not see my face; for there shall no man see me and live" (Exod. 33:20). All that Moses saw, therefore, was an appearance representing God, and nothing more was possible. This accords, too, with the Apostle's statements: No man hath seen God at any time; he is the King immortal, invisible, whom no man hath seen nor can see (1 Tim. 6:15, 16). That spirits can and do see God, who himself is a spirit, is clearly stated—Matt. 18:10.

If our Lord is still the man Christ Jesus, who gave himself a ransom for all (1 Tim. 2:5, 6), if being put to death in the flesh he was raised again in the flesh, and not, as the Apostle declares, a life-giving spirit—then instead of being exalted higher than angels and every name that is named in heaven and in earth, he is still a man. And if he retains the form of a servant, which he took for the purpose of suffering death for every man, and is still a little lower than the angels, he never can see God. But how unreasonable such a view when fully examined in the light of apostolic testimony. Consider, too, if our Lord's flesh, that was pierced and wounded with nail and spear and crown of thorns, and marked with sorrow, is his glorious body, and if the scars and marred human features are part and parcel of the exalted Lord, he would be far from beautiful, even if we should love the wounds endured for us. If he thus bears an imperfect, scarred, marred body, if we shall be like him, would it not imply that the apostles and saints who were crucified, beheaded, stoned to death, burned, cut to pieces and torn by beasts, as well as those who met with accidents, would each bear his blemishes and scars? And in that view would not heaven present an

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awful spectacle to all eternity? This is not the case, and no one could long hold so unreasonable and unbiblical a view. Spirit beings are perfect in every particular, and so the Apostle reminds the Church, who are heirs of heavenly or spiritual glory and honor, that, though sown in weakness [with marks and wounds, etc.] it [the being] is raised in power; though sown in dishonor [with lines of care and sorrow, etc.] it is raised in glory; though sown a natural body [literally, an animal body] it will be raised a spiritual body; and that as we have borne the image of the earthly father, we shall bear the image of the heavenly Lord (1 Cor. 15:42-51). Our Lord Jesus for our sakes took and bore the image of the earthly also, for a while, that he might redeem us. But in his resurrection he became the heavenly Lord (Rom. 14:9), and we, if faithful, shall soon bear the image of the heavenly Lord (spiritual bodies), as we now still bear the image of the earthly lord, Adam (human bodies).

Remember Paul's case. In order that he might be one of the apostles, he must witness, must see the Lord after his resurrection. He was not one who saw the manifestations of resurrection and presence during the forty days, hence he was given a special glimpse of the Lord. But he saw him, not as did the others, veiled in flesh and garments of various forms. And a glance at the unveiled glorious person of our Lord caused him to fall to the ground blinded with a glory far above the brightness of the sun at noonday, from which blindness, to restore him to even partial sight required a miracle (Acts 9:17, 18). Did not Paul see the Lord as he is, a spiritual being? Did not our Lord during the forty days appear as he was, as he had been previously, for the special purposes and reasons already pointed out? There is no room to doubt this. But the

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Lord had an object in appearing to Paul thus, just as he had, and served another object by appearing differently to the others. This object Paul shows, saying: Last of all he was seen of me also, as by one born before the due time (1 Cor. 15:8—literal rendering). As the resurrection of our Lord was his birth from the dead, to the perfection of spiritual being (Col. 1:18; Rom. 8:29), so the resurrection of the Church, the body of Christ, is here and elsewhere referred to as a birth. In our birth as spirit beings, we shall see the Lord as he is, just as Paul saw him; but we, being changed or born then, as spirit beings, will not be stricken down nor blinded with the sight of our Lord's glorious person. Paul's statement means he saw him as we shall see him as he is, he saw him as all the body of Christ shall see him, but before the due time, before he was born from the dead, and therefore before able to endure it; yet "as" each one so born shall in due time see him.

Moses, coming down from the mount to communicate to Israel the Law Covenant, was a type of the greater Law-giver and Mediator of a New Covenant, who at his second advent shall come to rule and bless the world. Moses typified, therefore, the entire Church, of which our Lord is the Head. Moses' face was caused to shine, so that the people could not look at him, and he must thereafter wear a veil, a type of the spiritual glory of Christ, an illustration of the point we are now examining. Christ has the real glory and brightness, the express image of the Father's person, and we shall be like him, and no man can behold that glory; hence whatever manifestation of the Law-giver there will be to the world when the Lord's glory shall be revealed, the glory of the spiritual persons cannot be seen. They will speak through the veil, under the cover. This and more, was meant by Moses' veil—Exod. 34:30-33.

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As we give the matter careful study, we come more and more to recognize divine wisdom displayed in the manner of revealing the resurrection of our Lord to the apostles, that they should be thoroughly satisfied and reliable witnesses, and that the meek of the world might be able to receive their testimony and believe that God raised our Lord from the dead, that they might recognize him as the one that was dead, but is now alive forevermore, and, believing, might come unto God by him. And as we consider him under the leadings of the holy Spirit of truth, our minds expand and we see him no more the man Christ Jesus, but the Lord of glory and power, partaker of the divine nature. And thus we know him, for whose coming and kingdom the Church has earnestly prayed and longed. And no one properly recognizing his great exaltation can expect at his second coming the man Christ Jesus in the body of flesh taken for sacrifice and wounded and given in death as our ransom. Nor should we expect, at his second coming he would appear, or manifest himself, in various flesh and bone forms to the world, that was needful for those early witnesses, but not so now. He will, as we shall see, manifest his second presence differently.

From what we have seen as to spirit beings and their manifestations in times past, evidently if our Lord were to manifest himself at his second advent either by opening men's eyes to behold his glory, as he did with Paul, or by assuming a human body, it would be detrimental to the plan revealed in his Word. The effect of appearing in glory to the world, their eyes being miraculously wrought upon to enable them to see him, would be almost to paralyze them with the overwhelming sight, while to appear as a man would be to lower the standard of dignity and give a lower than the true estimate of the divine nature and form. As neither would seem to be necessary or

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advisable now, we cannot presume that either of these methods will be adopted.

On the contrary, we should expect the Christ would be manifest in the flesh of mankind in the same manner as when the Lord was made flesh and dwelt among men, God manifest in his flesh. Human nature, when perfect and in harmony with God, is a likeness of God in the flesh; hence the originally perfect Adam was a likeness of God, and the man Christ Jesus was also; so that he could say to Philip, who asked to see the Father, He that hath seen me hath seen the Father, he hath seen the likeness of God in the flesh, God manifest in the flesh.

So mankind in general, as its members come gradually back to the long-lost image of God, will be fleshly likenesses of the Father and of the Christ. At the very beginning of the Millennium, as we have seen, there will be samples of perfect manhood before the world (Vol. I., 287-293): Abraham, Isaac and Jacob, and the holy prophets, already tried and approved, will be the princes among men, the exponents and representatives of the spiritual, invisible kingdom. In these Christ will be manifested, in their flesh, even as the Father was manifested in his flesh. And as whosoever will reaches perfection and comes into full harmony with the will of Christ, every such one will be an image of God and of Christ, and in each of these Christ will be manifested.

Because created in God's moral image, the perfect man, fully consecrated, will be able to appreciate perfectly the holy Spirit and Word of God; and the glorified Church will direct him. No doubt, too, visions and direct revelations, and general communication between the spiritual kingdom and its earthly representatives, will be much more free and general than similar communications ever were before, more after the order of the communions of Eden,

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before sin brought condemnation and separation from God's favor and communion.

Nothing in reason or in Scripture, demands our Lord shall at his second advent appear in various bodies of flesh and bones. That such a procedure is not essential is evident from the success of Satan's kingdom, which operates through human beings as agents. Those who partake of the spirit of evil and error represent the great unseen prince, most fully. He is thus manifest in their flesh, though himself a spirit, invisible to men.

The Christ changed, made partakers of the divine nature, shall be spirit beings as truly as is Satan, and equally invisible to men. Their operations will be similar in manner, though opposite in character and results; their honored agents, not bound and made slaves by ignorance and weakness, as are most of the servants of Satan, but made perfect, and free indeed, will act intelligently and harmoniously, from choice and from love; and their appointments will be rewards of righteousness.

Jesus' presence will be manifested to the world by exhibitions of power and great glory, not merely to the natural sight, but to the eyes of their understanding, as they shall open to an appreciation of the changes which the new Ruler shall effect. His presence and righteous authority will be recognized in the punishments and the blessings that will flow to mankind from his reign.

It has long been generally believed that trouble comes as punishments for evil doing, upon the wicked. This seeming to be a natural and proper law, people in general have accepted it, thinking that it should be so, even if it is not; yet the facts of experience agree with the Bible, that it has been the godly who have oftenest suffered afflictions and persecutions (2 Tim. 3:12). But in the Day of Trouble, the period of years introducing Messiah's reign,

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this order will begin to be reversed. In that day, evil powers are to be overthrown, and righteousness, established by a gradual process, shall speedily work out a fitting retribution to evil-doers, and blessings to them that do good: Tribulation and anguish upon every soul of man that doeth evil—but glory, honor and peace to every man that worketh good in that day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds (Rom. 2:9, 10, 6, 5). And since there is so much that is wrong now, the retribution will be heavy at first, making a time of trouble such as was not since there was a nation. Thus, in vengeance, trouble and wrath upon the nations, will the Lord reveal to the world the fact of the change of dispensations, and the change of rulers. And thus, When the judgments of the Lord are in the earth, the inhabitants of the world will learn righteousness (Isa. 26:5-11). They will learn that under the new order of things right-doers are to be exalted and evil-doers restrained and punished. For clear prophetic testimony relative to this kingdom and its operation on behalf of the humble, the upright, the poor, the needy and the oppressed, and its overthrow of monopolies and every system of injustice and oppression, and the general equalization of human affairs, read carefully Psalm 72:1-19; 37:1-14.

Our King will reveal himself gradually: some will discern the new Ruler sooner than others, but ultimately every eye shall see [horao, discern] him (Rev. 1:7). But he cometh with clouds; and while the clouds of trouble are heavy and dark, when the mountains (kingdoms of this world) are trembling and falling, and the earth (society) is being shaken, disintegrated, melted, some will begin to realize what we proclaim as already at hand, that

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the great day of Jehovah has come; that the foretold day of trouble and wrath upon the nations is beginning; and that Jehovah's Anointed is taking to himself his great power and beginning his work, of laying justice to the line and righteousness to the plummet (Isa. 28:17). And he must reign until he shall have put down all authorities and laws on earth, contrary to those which control in heaven.

As the trouble increases, men will seek, but in vain, for protection in the "dens" and caves, the great rocks and fortresses of society (Free Masonry, Odd Fellowship, and Trades Unions, Guilds, Trusts, and all societies secular and ecclesiastical), and in the mountains (governments) of earth; saying, "Fall over* [cover, protect] and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come"—Rev. 6:15-17.

The idolatry of money in which the whole world has gone mad, and which is to have so prominent a place in the trouble, causing not only anxiety for its accumulation, but also for its preservation, is to be completely overthrown, as shown in Isa. 2:8-21; Ezek. 7:17-19.

The day of trouble will be recognized, and from its storm all will seek protection, though few will recognize the judgments of the Lord then abroad in the world as the result of his presence, the setting up of his authority, and the enforcement of his laws. But in the end all shall see,

* The Greek word epi, here used, is generally translated on, but has also the meaning of over and about, and is so translated many times in the A.V. The thought is that of protection, not of destruction. The common view of this passage, that it teaches wicked men will get faith enough to pray for literal mountains to fall, is absurd. The fulfillment is now beginning: the great, the rich, and no less the poor, are seeking to the mountains and rocks and caves for shelter from the storm of trouble which all see is gathering.

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recognize, the King of glory; and all who then love righteousness will rejoice to obey him and conform themselves fully to his just requirements.

That will be a time of retribution upon all who by fraud or force, sometimes in the name of law and under its sanction, have unjustly grasped the rights or property of others. The retribution, as we have seen, will come from the Lord, through the uprising of the masses of the people. In their distress, loth to part with a dollar, an acre or an assumed right or dignity long enjoyed and undisputed, yet seeing the approaching retribution, many will seek the covering of the hitherto powerful organizations, civil, social and ecclesiastical, to promote and shield their interests, feeling alone they must fall. But these shall not be able to deliver them in the day of the Lord's anger. The nearing conflict and retribution will cause all the families of the earth to wail; for it will be a time of trouble such as was not since there was a nation, no, nor ever shall be again. It will be because of him that they will wail; because of his judgments producing in a natural way the great trouble; because the Lord ariseth to shake the earth, and to destroy its corruptions (Isa. 2:21). So far-reaching will be the judgments and the trouble that none shall escape. Ultimately every eye shall discern the change, and recognize that the Lord reigneth. The trouble might be lessened could men see and promptly act upon principles of equity, ignoring and relinquishing all unjust privileges of the past, even though legalized; but this, selfishness will not permit until the trouble shall break and overthrow the proud, humble the powerful and exalt the meek.

But not until the great day of trouble is about closing, not until the Gentile kingdoms are ground to powder and utterly removed, no place being found for them after 1914,

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as shown in a former chapter, not until great Babylon is utterly overthrown and her influence over the world broken, will the great mass of mankind come to realize the true state of the case. Then they will see the trouble through which they will have passed was that symbolically termed The battle of the great day of God Almighty (Rev. 16:14); that in proportion as they have aided error and wrong, they have been battling against the law and forces of the new empire and Ruler of earth; and that in proportion as their tongues, pens, hands, influence and means, were used to support the right and the truth on any subject, they had been to that extent fighting on the Lord's side.

Some will learn the significance of the trouble more quickly than others, because more teachable. And during all the trouble there will be in the world those who will bear witness to its cause, declaring Jesus' presence and the setting up of his kingdom which is in opposition to the powers of darkness to be the cause of the trouble and shaking and overturning of society, showing that all who oppose truth and righteousness are the enemies of the new kingdom, and that unless they surrender they must soon suffer ignominious defeat. Yet the masses will be heedless of wise counsel, as they have always been, until humbled under the iron rule of the new kingdom, only at last realizing the folly of their course.

The true teacher and light bearer (Matt. 5:14), the true Church, Christ's body, is not to be left in darkness to learn of her Lord's presence by the manifestations of his wrath and power, as the world will learn of it. For her enlightenment special provision has been made. By the sure word of prophecy, which shines as a light in a dark place, she is clearly and definitely informed just what to expect (2 Pet. 1:19). By the prophetic word, she shall

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not only be shielded from discouragement, and enabled to overcome the besetments, snares and stumbling-stones so prevalent in the evil day, and thus to stand approved of God, but she is the light-bearer and instructor of the world. The Church is enabled to point out to the world the cause of the trouble, to announce the presence of the new Ruler, to declare the policy, plan and object of the new dispensation, and to instruct the world as to the wisest course to pursue in view of these things. And though men will not give heed to the instruction until the lesson of submission has been forced upon them by the trouble, it will aid them then in learning the lesson. It is to this mission of the feet or last members of the Church, who will declare upon the mountains (kingdoms) Christ's reign begun, that Isa. 52:7 refers.

SEEMINGLY CONFLICTING SCRIPTURES.

There are some statements of Scripture as to the manner of the Lord's return and appearing which, until critically examined, appear to be contradictory of each other. And no doubt they have for centuries served the purpose of concealing the truth until the due time for it to be understood; even then, from all but the special class of consecrated ones for whom it was intended.

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 Jesus was questioned 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]—Rev. 16:15; Luke 17:26, 27, 20; Matt. 24:38, 39.

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