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These scriptures state and illustrate the manner of the Lord's coming. They show that he will be present unseen, doing a work of which the world for a time will be unaware. His arrival must therefore be in a quiet manner, unobserved, and entirely unknown to the world, just as a thief would come, without noise or other demonstration to attract attention. As in the days of Noah the world went on with its affairs as usual, not at all disconcerted, and without the slightest faith in the preaching of Noah with reference to the coming flood, so in the early part of the Day of the Lord, the world, having no faith in the announcement of his presence and of the impending trouble, will go on as usual, giving no heed at all to any such preaching until, in the great flood of trouble, the old world, the old order of things, goes down, passes away, preparatory to the full establishment of the new order, the Kingdom of God under the whole heavens. "As it was in the days of Noah, so shall it be also in the days [of the presence] of the Son of man."

On the other hand, we find passages that at first sight seem to be in direct conflict with these; as, for instance: The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God. The Lord Jesus shall be revealed from heaven with his mighty messengers, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. They [the world] shall see the Son of man coming in the clouds of heaven with power and great glory. Behold, he cometh with clouds, and every eye shall see him—1 Thes. 4:16; 2 Thes. 1:7, 8; Matt. 24:30; Rev. 1:7.

As seekers after truth, it will not do for us to say, in view of these passages, that their majority seem to favor whatever view we incline to prefer, and then to ignore

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the others. Until we have a view of the matter in which every Bible statement finds a logical representation, we should not feel sure that we have the truth on the subject. One statement of God is as true and firm a foundation for faith, as a hundred. And it would be wiser to seek for a harmonious understanding than to arrive at a conclusion or adopt a theory based on a one-sided interpretation, and thus to deceive ourselves and others.

Christians generally make no effort to harmonize these statements, and therefore their ideas are one-sided and incorrect. The last group of statements is just as positive as the first, and apparently teaches the reverse of a quiet, unobserved, thief-like manner in the Lord's coming and presence. In addition to these, we are referred to two other illustrations of the manner of his coming: This same Jesus, which is taken up from you into heaven, shall so come, in like manner as ye have seen him go into heaven, and, As the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be (Acts 1:11; Matt. 24:27). To reach a true conclusion, these also must be given due weight.

In our examination of the subject we should note that while our Lord stated, as a fact, that his kingdom would be established without outward show, and that his coming, his presence, would be as a thief, requiring close watching to apprehend and discern it, all of the above texts generally cited as proof of an outward, visible manifestation are in figurative language, except the one which says that he will come in like manner as he went away. The symbolic must bend in interpretation to the plainer, more literal statements, as soon as their symbolic character is recognized. Whenever a literal interpretation would do violence to reason, and also place the passage in direct antagonism to plain statements of Scripture, such passage should be considered

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figurative, and its interpretation as a symbol should be sought in harmony with plain and literal passages, and with the general character and object of the revealed plan. By recognizing and thus interpreting the symbols in this case, the beautiful harmony of all the statements is manifest. Let us now examine them and see how perfectly they agree with the statements which are not symbolic.

(a) The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God (1 Thes. 4:16). The voice and the trumpet here mentioned correspond with the same figures used in Rev. 11:15-19, The seventh angel sounded; and there were great voices in heaven, saying, The kingdom of this world is become the kingdom of our Lord, and of his Christ, and he shall reign forever and ever. … And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, etc. The same events are referred to in Daniel's prophecy: At that time shall Michael [Christ] stand up [assume control], the great Prince … and there shall be a time of trouble such as never was since there was a nation … and many of them that sleep in the dust of the earth shall awake. And Paul adds to his mention of the voices and the trumpet the statement, The dead in Christ shall rise first. In 2 Tim. 4:1 he states that Christ shall judge the quick (the living) and the dead, at this time of his appearing and kingdom; and the beginning of this judgment of the living nations is described as the greatest time of trouble the world has ever known—Dan. 12:1.

Paul, John and Daniel evidently refer to the same time, the time of Jesus' appearing, and the establishment of his kingdom in the midst of a great time of trouble, and to the events preceding and introducing it. The same result is

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shown by each writer to follow the standing up of Michael, the voices and the trumpet: namely, trouble and wrath upon the nations and the resurrection of the dead. Next, mark the figure used:

With a shout. The Greek word here translated shout is keleusma, which means a cry of encouragement. A shout implies a message designed for the ears, not of a few, but of a mixed multitude. It is generally designed either to alarm and terrify or to assist and encourage. Or it may have this effect upon one class, and the reverse effect upon another, according to circumstances and conditions.

The aspect of affairs in the world for the past fifteen years strikingly corresponds with this symbol, in the outbursts of world-wide encouragement for men to wake up to a sense of their rights and privileges as men, and to consider their mutual relationships, the principles upon which they are based and the ends which they should accomplish. Where on the face of the earth is the civilized nation that has not heard the shout, and is not influenced by it! The civilized world has, in the past few years, been studying political economy, civil rights and social liberties as never before in history; and men are encouraging each other, and being encouraged, as never before, to probe these subjects to the foundation. The shout of encouragement started by the increase of knowledge among men has already encircled the earth, and under its influence men are banding themselves together, encouraged and assisted by men of brain and genius, to contend and strive for both real and fancied rights and liberties; and as their organizations increase and multiply, the shout grows louder and longer, and will by and by result as foretold, in the time of trouble and tumult of angry nations. This result is graphically described by the Prophet, "The noise of a multitude in the mountains [kingdoms] like as of a great people; a

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tumultuous noise of the kingdoms of nations gathered together: the Lord of hosts mustereth the host of battle" Isa.—13:4.

The Voice of the Archangel is another striking symbol of similar import. The name archangel signifies chief messenger; and our anointed Lord himself is Jehovah's Chief Messenger, the Messenger of the Covenant (Mal. 3:1). Daniel refers to the same personage, calling him* Michael, which name signifies who as God, a fitting name for him who is the express image of the Father's person, and the representative of his authority and power. The Archangel's voice represents Christ's authority and command. This symbol, then, represents Christ as taking control, beginning his reign and issuing commands, official orders, announcing the change of dispensation by the enforcement of the laws of his kingdom.

This thought is differently expressed by Daniel, when he says, Then shall Michael, the great Prince, stand up. To stand up signifies to assume authority, to give commands. See ariseth, Isa. 2:19, 21. Another illustration of this symbol is from David, who says of Christ prophetically, He uttered his voice; the earth melted. The time of trouble will be precipitated, and the earth, society, will disintegrate, under the change of administration going into effect when the new King utters his voice of command. At his command systems of error, civil, social and religious, must go down, however old or firmly entrenched and fortified they may be. The sword out of his mouth shall cause the havoc; The truth on every subject, and in its varied aspects, shall judge men, and, under his power and overruling, shall cause the overturning of evil and error in all their thousand forms.

The Trump of God. Many seem thoughtlessly to entertain the idea that this trumpet will be a literal sound on

* [Literally, Who (the interrogative) is like God?]

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the air. This will be seen to be an unreasonable expectation, when it is noticed that Paul here refers to what the Revelator designates The Seventh Trumpet, the Last Trump in a series of symbolic trumpets (Rev. 11:15; 1 Cor. 15:52). The proof that these references are to the same trumpet is found in the record of the events connected with each. Paul mentions the resurrection, and the establishment of the Lord's Kingdom, as connected with the trump of God, and the Revelator mentions the same with greater minuteness. The propriety of calling the seventh or last trump the trump of God, is evident, too, when we remember that the events mentioned under the preceding six trumpets of Revelation refer to humanity's doings, while the seventh refers specially to the Lord's work, and covers the Day of the Lord. Since the six preceding trumpets were symbols, and this is generally admitted by commentators and students who make any claim as expositors of Revelation, it would be a violation of reason and common sense to expect the seventh, the last of the series, to be a literal sound on the air. And not only so, but it would be out of harmony with the Lord's general methods, as well as with those statements of Scripture indicating the secrecy of his coming; for a thief never sounds a trumpet to announce his arrival.

The seven trumpets of Revelation are all symbolic, and represent seven periods of time and their events. The examination of these we leave for a subsequent volume. Suffice it here to say that we find ourselves to-day in the midst of the very events which mark the sounding of the seventh trumpet. The great voices, the increase of knowledge, the angry nations, etc., taken in connection with time-prophecies, establish this as a fact. Many events are to transpire before this seventh or last trumpet ceases to sound, e.g., the rewarding of the saints and prophets, the

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resurrection of all the dead, etc. In fact, it covers the entire period of the Millennial reign of Christ, as indicated by the events which are to transpire under it—Rev. 10:7; 11:15, 18.

Thus we find the shout, the voice of the Archangel and the trump of God all symbols, and now in process of fulfillment. Note carefully, too, the fact that each of the three prophecies just referred to (Dan. 12:1; Rev. 11:15; 1 Thes. 4:16) declares Jesus' presence at the time when the events mentioned transpire. They were foretold for the very purpose of indicating the manner in which his invisible presence would be manifested to those who have faith in the word of prophecy. Paul says, The Lord shall descend with [literally in, or during] a shout, voice, trumpet, etc.; John says that the kingdoms of this world become his, during the time of these events; and Daniel says, At that time shall Michael, the great Prince [Christ], stand up (be present) and take to himself his power. If, therefore, we can recognize the shout, the voices and the sounding of the great trumpet, we should accept them as indications, not that the Lord will come soon, but rather that he has come and is present, and that the harvest work of gathering the wheat and burning the tares is already under way. This we shall soon see is abundantly proved by time-prophecies. Yet it is not to the natural vision, but to the eye of faith, through the sure word of prophecy, that his presence and work can be discerned.

Just here another fact should not be overlooked, namely, that the Shout, the Voice of the Archangel, and the Trump of God, as above explained, are all instrumentalities for the accomplishment of the harvest work of the Gospel age. If, therefore, we see not only the meaning of these symbols, but the foretold results taking place, we have additional proof both that we have rightly interpreted

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the symbols, and that we are now in this period called the harvest, in which the Gospel age and the Millennial age lap, the one closing and the other opening. Many will need no aid in tracing a separating work now going on between the truly consecrated and the merely nominal Christians. Many see the symbolic fire already under way, and discern the shout of the people, the command of the new King Immanuel and the events called the seventh trumpet, and the clouds of trouble, in which the Lord comes, and from and in which his power is to be manifested, subduing all things unto himself.

We have (Vol. I., 237) called attention to the fact, that the recognition of the harvest work in actual process is proof of the Lord's presence, since he declared that he would be the chief reaper and director of the work, and that this would be his first work. "Behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. … And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped." "In the time of the harvest I will say to the reapers, gather" etc. (Rev. 14:14, 16; Matt. 13:30). The reaping work will occupy forty years for its full accomplishment, ending with A.D. 1914. Its various features will be accomplished gradually, but all of its days are days of the Son of Man, days of our Lord's presence and power, recognized in the end by all, but at first only by the class specified by the Apostle, Ye, brethren—not in darkness.

In flaming fire. The next of these symbolic statements can be understood, if the meaning of the symbols, fire, etc., already explained (Vol. I., 317), be remembered. It reads, "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel

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of our Lord Jesus Christ"—2 Thessalonians 1:8.

Expressed literally, we understand this to signify that in his day, the Millennial age, Jesus' presence will be revealed or manifested to the world from his position of spiritual control, heaven, in the wrath and punishment then visited upon evil and evil-doers. It will be consuming wrath, indicated by the symbol, fire, leaving neither root nor branch of evil systems, error, oppression, or willful sinners; and all the proud, and all evil doers, will be burned up as stubble in that Millennial day. In its beginning, in this harvest period, this fire will burn very fiercely, consuming pride and evil, now of rank growth. Happy those who will surrender their pride and evil to be destroyed, that they themselves be not destroyed also in the second death, as some resisters will evidently be, during the Millennial age. It is of this time that we read, "Behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch"—Mal. 4:1.

The mighty angels, messengers, or agents of his power, are various, and may properly be understood as applying to and including all the various agencies, animate and inanimate, which shall be used by our Lord in the overthrow of the evil systems of the present, and in the chastisement of evil-doers.

While the wrath or vengeance of the Lord is to be expressed in flaming fire, in consuming trouble, such as never before was known, so general and wide-spread, and so destructive of evil, righteousness and the righteous will begin to be favored. As these dealings become more and more apparent, men will begin to draw the inference that a new power has taken control of human affairs; and thus the

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presence of our Lord as King of kings shall be revealed to the world. "He shall be revealed in flaming fire, taking vengeance on them that know not God [who are not acquainted with God, but who nevertheless fail to obey the light of conscience, which all to some extent possess], and [on those who, while knowing God] obey not the Gospel of our Lord Jesus Christ."

Under the chastisements, increasing light and favorable opportunities of the Millennial day, all will be brought to such a clear knowledge of the truth and the way of righteousness as to be without the excuse of ignorance, or of inability to obey the truth; and those who persistently continue enemies of God and righteousness shall be punished with lasting destruction [a destruction from which there shall be no resurrection] from the presence of the Lord and from the glory of his power.

In power and great glory. The next statement is to the effect that the world will see the Son of man coming, before his kingdom is fully set up or his joint-heirs are all gathered and exalted with him. Seeing his coming, all the tribes of the earth will mourn. They shall see the Son of man coming with power and great glory.

Already the world sees the clouds of trouble gathering and darkening; they realize that a power is at work in men's affairs, with which they cannot cope; the near future, from the present outlook, is dark and ominous to all who have enough intelligence to mark the trend of events. Thinking men observe the persistency with which questions of right and wrong, justice and injustice, are forced upon their consideration, demanding an expression of their individual principles. Many recognize the glory and power of earth's new Ruler, yet since clouds and darkness are round about him they do not recognize him. Men see the clouds, and therefore see him coming in clouds with power

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and great glory [the glory of power and justice], but they do not recognize him. Not until the clouds have let fall hail stones and coals of fire (Ps. 18:12, 13) to batter down men's pride, and selfishness and prejudices, and consume these, will the clouds disappear, and reveal the majesty and glory of Christ's presence. If men would consider, and hearken to the voice of the Lord, which now directs the course of justice, and warns of impending retribution, the disasters of the near future would be averted; but "God speaketh once, yea, twice, yet man perceiveth it not. … Then he openeth the ears of men [in the thunder tones of the day of trouble] and sealeth their instruction, that he may withdraw man from his purpose, and hide pride from man."

Behold, he cometh with clouds, and in due time every eye shall see him, shall discern his presence, power and authority; and all must submit, whether willing or unwilling, until the loosing of Satan for a little season, in the close of the Millennium, when after full experience their willingness or unwillingness will be tested, and the unwilling will be destroyed in the second death, called the lake of fire—Rev. 21:8.

Thus seen, all of these symbolic explanations of the manner of our Lord's coming accord perfectly with the plain statements which declare that his presence will be a secret for a time, known only to those watching.

IN LIKE MANNER.

What is taught by the statement of the angel at the time of Jesus' departure, "This same Jesus which is taken up from you into heaven shall so come, in like manner, as ye have seen him go into heaven"—Acts 1:11?

An examination of this text will manifest its harmony with the foregoing. Many seem to think the passage reads,

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As you see Jesus ascend into heaven, so, in like manner, you shall see him come again. Such should read it again and again, until they note the fact that it does not say that those who saw him go will see him come, nor that any one else will see him come. What it does say is the manner of his coming will be like the manner of his going. What, then, was the manner of his going? Was it with great splendor, and with great demonstration? Was it with trumpet sound and voices and a shout rending the air, and the Lord's person shining in supernatural glory and brightness? If so, we should expect his coming again to be in like manner. On the other hand, was it not as quietly and secretly as was possible, consistent with his purpose of having thoroughly convinced witnesses of the fact? None saw him, or knew of the fact, but his faithful followers. His statement (John 14:19), Yet a little while and the world seeth me no more, has never yet been disproved; for none but brethren saw even his manifestations after his resurrection, and no others witnessed his ascension. And in like manner as he went away (quietly, secretly, so far as the world was concerned, and unknown except to his followers), so, in this manner, he comes again. And as when he went away he lifted up his hands and blessed them, so, when he comes again, it is that their joy may be full, as he said, I will come again, and receive you unto myself; I will see you again, and your heart shall rejoice, and your joy no man taketh from you—Luke 24:50, 51; John 14:3; 16:22.

The angel seemed also to give special emphasis to the fact that the coming again would be the coming of this "same Jesus," the same one who left the glory which he had with the Father before the world was, and became man, became poor that we might be made rich; the same Jesus that died on Calvary; the same Jesus that arose a

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quickening spirit the third day; the same Jesus that had manifested his change during the forty days, this same Jesus now ascended up on high. It is the same Jesus who has experienced two changes of nature, from spirit to human, and then from human to divine. These changes of nature have not destroyed his individuality. His identity was preserved, as the angel thus assures us, whether the philosophy of that fact be understood or not; and though we shall know him no more after the flesh, as a man, but should remember his exaltation, that he is of the divine, spiritual nature, and should anticipate his coming in harmony with this change and exaltation, yet we may remember he is the same loving Jesus, and not changed in this respect. It is this same Jesus, who, though present forty days after his resurrection, was seen of the disciples only, and but briefly, who in his second presence will be as invisible to the world as during the forty days before his ascension. We must remember that he does not come to give himself as a sacrifice, and hence that he has no further use for a human body prepared for sacrifice (Heb. 10:5). That is all over: he dies no more, but comes to rule, bless and uplift the redeemed race.

Our Lord furnished us a most beautiful illustration of the manner in which his presence will be revealed, when he said, As the bright-shining emerges from the east, and illuminates even unto the west, so will be the presence of the Son of man (Matt. 24:27). That most translations of this verse are faulty in using the word lightning, where sunlight is meant, is evident; for lightning flashes do not come out of the east and shine unto the west. They just as frequently come from other quarters, and rarely flash clear across the heavens. The Lord's illustration, and the only one that comports with his words, is the sun's brightness, which invariably emerges from the east and shines unto the

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west. The Greek word astrape, here used, is thus shown to be improperly translated in this text, and also in the account of the same words by Luke (17:24). Another case of the use of this word astrape by our Lord is found in Luke 11:36, where it applies to the brightness of a candle, and in the common version is rendered bright-shining. Incorrect ideas of the manner of our Lord's coming and revealing, firmly fixed in the minds of translators, led them into this error of translating astrape by the word lightning. They supposed that he would be revealed suddenly, like a flash of lightning, and not gradually, like the dawning sunlight. But how beautiful is the figure of sunrise, as illustrating the gradual dawning of truth and blessing in the day of his presence. Jesus associates the overcomers with himself in this figure, saying, Then shall the righteous shine forth as the Sun in the Kingdom of their Father. And the Prophet, using the same figure, says, The Sun of righteousness shall arise with healing in his beams. The dawning is gradual, but finally the full brightness shall thoroughly banish the darkness of evil, ignorance and sin.

A wrong translation of the word parousia has further tended to obscure the sense of this passage. In the Diaglott and in Prof. Young's translation it is rendered presence; in Rotherham's it is arrival; while in the A.V. it is rendered coming. And though the text of the Revised Version retains this last erroneous rendering, coming, yet in the margin it acknowledges presence to be the true definition of the Greek. The Greek word parousia invariably signifies presence, as having come, having arrived; and it should never be understood as signifying to be on the way, as the English word coming is generally used. The text under consideration therefore teaches that as the sunlight

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gradually dawns, so shall the presence of the Son of man be gradually manifested or revealed.

Together with this illustration, Jesus coupled words to guard us against certain errors which would be advanced about the time of his second advent, calculated to lead his Church astray, Behold, I have told you before. … If they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the bright shining cometh out of the east and shineth even unto the west, so shall be the presence of the son of man. Thus does our Lord put us on guard against two errors rapidly growing in our day. One is the claim that our Lord will come in the flesh, in the wilderness of Palestine; and, so believing, many have gone thither, and are waiting to see Jesus in the flesh, with the scars, as when crucified. Expecting him as he was, and not as he is, they seriously err, and blind themselves to the truth, as did the Jews at the first advent. These expectations lead this class to interpret literally the statement of the prophet (Zech. 14:4), His feet shall stand in that day upon the Mount of Olives, etc.* Blinded by false expectations, they see not that the feet in this passage are figurative, as truly as in Ps. 91:12; Isa. 52:7; Ps. 8:6; 110:1; Eph. 6:15; Deut. 33:3; and in other passages. If they knew what to expect, they would know not to go to Jerusalem to look for the man Christ Jesus; for the highly exalted king comes as the sunlight, making his presence and influence felt everywhere. Wherefore, Go not forth.

If they shall say, Behold, he is in the secret chambers; believe it not. Spiritism, ready to deceive by counterfeits, and ever ready to use advanced truths as a garment of light (2 Cor. 11:13, 14), has not hesitated to claim that

* We leave the examination of this prophecy for another time.

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we are in a period of dispensational change, the dawning of a glorious age. Among other such things, some of them even teach that Christ is present, and, we doubt not, ere long they will give seances at which they will claim to show him in secret chambers. Should the error present itself in this form, or any other, let us remember our Lord's words and repudiate such claims as false, knowing that not so will he reveal his presence, but as the sunlight, emerging gradually, "the Sun of righteousness shall arise with healing in his beams."

OUR LORD'S PAROUSIA IN THE HARVEST.

The Greek is an exact language: a fact which greatly enhances its value in giving expression to truth. Thus, for instance, in our common English Bibles, the word come is used to translate thirty-two Greek words, each of which has a fine shade of difference. Instances: ephistemi signifies to overtake, as in Luke 21:34, come upon [overtake] you unawares; sunerchomai signifies to come together, as in 1 Cor. 11:18, come together in the church; proserchomai signifies to approach, or come toward, as in Heb. 4:16, Let us therefore come boldly; heko signifies to arrive, or have come, or came, as when the action of coming is completed, as in John 2:4, Mine hour is not yet come; enistemi signifies to be present, and is so translated, except in two cases where it should be so rendered: 2 Tim. 3:1, Perilous times shall come, be present; and 2 Thes. 2:2, That the day of Christ is at hand, present. Parousia, too, signifies presence, and should never be translated coming, as in the A. V., where it is twice rendered properly, presence (2 Cor. 10:10; Phil. 2:12). The Diaglott, a very valuable translation of the New Testament, renders parousia properly, presence, in almost every occurrence of the word.

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The two Greek words, heko and parousia, and their use in the New Testament, are what we desire to notice at present, and particularly the latter of these; because a correct appreciation of their significance sheds light upon the manner of our Lord's return, through passages in which they occur, while the common but erroneous translation beclouds the point it should illuminate.*

With the right thought as to the meaning of parousia in mind, not that of coming, as being on the way, but presence, as after arrival, let us examine some passages in which the word is used. From these we will learn that presence does not necessarily imply sight, but is applicable also to things present but unseen. For instance, angels, spirit beings, can be present with us, yet unseen, as our Lord was present in the world and often with the disciples during the forty days after his resurrection, without being seen of the world, or by his disciples except on the few brief occasions already referred to. Those days were days of his parousia (presence), as much as the preceding thirty-three and a half years had been.

In the conversation previous to the question of Matt. 24:3, our Lord foretold the destruction of the temple, and the rejection of Israel after the flesh until a time when they would gladly recognize him as Messiah and say, Blessed is he. He had told his disciples that he would go away, and come again and receive them unto himself. He called their day the harvest, or end of that age, and he had told them of a future harvest at the time of his second

* Parousia occurs twenty-four times in the Greek Testament, and is only twice in the A.V. (2 Cor. 10:10; Phil. 2:12) correctly translated presence. The other occurrences, in which it is mistranslated coming are Matt. 24:3, 27, 37, 39; 1 Cor. 15:23; 16:17; 2 Cor. 7:6, 7; Phil. 1:26; 1 Thes. 2:19; 3:13; 4:15; 5:23; 2 Thes. 2:1, 8, 9; James 5:7, 8; 2 Pet. 1:16; 3:4, 12; 1 John 2:28.

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coming (Matt. 9:37, 38; 13:39, 40). Doubtless remembering that few recognized him as the Christ at his first advent, they wanted to know how he might be surely recognized at his second advent, expecting probably that his second advent would occur in their day. Hence their inquiry, What shall be the sign [indication] of thy parousia [presence] and of the end of the age?

Because of their disposition to mix the closing events of the Jewish age, or harvest, in which they already were, with the then future "harvest," or end of the Gospel dispensation, our Lord gave quite a detailed account of events which must intervene, indicating a lapse of a considerable period between, yet giving no clear idea of its length; for even he did not then know how long it would be—Mark 13:32.

Our Lord's reply in vs. 1 to 14 covers the entire Gospel age; and his words in vs. 15 to 22 have a double application, literally to the close of the Jewish age, and figuratively to the end of this Gospel age, of which the Jewish age was a shadow. Vs. 23-26 contain words of warning against false Christs, and in verse 27 he reaches their question regarding his parousia, and declares [properly translated], As the bright shining [the sunlight] cometh out of the east and shineth even unto the west, so shall the parousia [presence] of the Son of man be. The sunlight becomes present instantly, yet noiselessly; and it is first discerned by those who are first awake.

Leaving other intermediate features of our Lord's discourse for examination in their appropriate place, we note his second reference to their question as to his parousia in vs. 37 and 39. He says, As the days of Noah, so shall also the parousia [presence] of the Son of man be. Note, the comparison is not between the coming of Noah and the coming of our Lord, nor between the coming of the flood

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and the coming of Jesus. The coming of Noah is not referred to at all; nor is the coming of Jesus referred to; for, as already stated, parousia does not mean coming, but presence. The contrast is between the time of the presence of Noah among the people before the flood, and the time of the presence of Christ in the world, at his second advent, before the fire, the trouble of the Day of the Lord with which this age ends.

Though the people were wicked in Noah's day, before the flood, and will be in the time of our Lord's presence, before the hot fire of trouble comes upon them, yet this is not the point of comparison to which our Lord refers; for wickedness has abounded in every age. The point of comparison is stated clearly, and is readily seen if we read critically: The people, except the members of Noah's family, were ignorant of the coming storm, unbelieving as to the testimony of Noah and his family, hence they knew not. This is the point of comparison. So shall also the presence of the Son of man be. None but those of the family of God will believe here: others will know not, until society as at present organized begins to melt with the fervent heat of the time of trouble now impending. This is illustrated by the words, As in the days that were before the flood, they were eating, drinking and marrying [Luke 17:28 adds, planting and building], until the day Noah entered into the ark, and knew not, … so shall also the parousia [the presence] of the Son of man be. In the time of the presence of the Son of man, therefore, the world will go on with its eating, drinking, planting, building and marrying, not mentioned as sinful doings, but as implying ignorance of his presence, and the trouble that will prevail in the world. This, then, is our Lord's answer to the question of the disciples, What shall be the sign [indication] of thy [parousia] presence and of the end or harvest

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of the age? In substance, he says, There will be no sign for the worldly masses; they will not know of my presence and the new dispensational changes. Only the few will know, and they will be taught of God (in a way not here explained) before there is any sign (indication) which the worldly could discern.

Luke's account of this same discourse (Luke 17:26-29), though not in the same words, is in perfect accord. Luke does not use the word parousia, but he expresses this exact thought, saying: "As it was in the days of Noe, so shall it be also in the days of the Son of man"—in the days of his presence. Not before his days, nor after his days, but in (during) his days, the world will be eating, drinking, marrying, buying, selling, planting and building. These Scriptures, then, clearly teach that our Lord will be present in the end of this age, entirely unknown to the world, and unseen by them.

Though there will never be another flood to destroy the earth (Gen. 9:11), it is written that the whole earth shall be devoured by the fire of God's jealousy (Zeph. 3:8), not the literal, physical earth in either case, but the existing order of things in both cases: in the first instance accomplished by drowning all people except Noah's family; in the last, by burning all except the family of God in the symbolic fire, the trouble of the Day of the Lord. The faithful children of God shall be counted worthy to escape all those things coming on the earth (Luke 21:36); not necessarily by being taken from the earth, but possibly by being rendered fire-proof, as in the typical illustration of the three Hebrews who walked in the midst of the fiery furnace heated seven times, on whose garments, even, was not the smell of fire; because one like the Son of God was present with them—Dan. 3:19-25.

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Next we will notice scriptures that teach many in the Church will for a time be ignorant of Jesus' presence, and of the harvest or end of this age, while he is actually present, and the harvest work in progress.

The closing verses of Matt. 24, from v. 42 on, are very significant. In v. 37 our Lord had shown the world would not know of the parousia of the Son of man; and now he cautions his professed disciples that, unless on their guard, they will also be in darkness as to his parousia. He says, Watch, therefore; for ye know not what hour your Lord doth come [erchomai—arrive]. If people were expecting a thief at a definite time, they would stay awake so as not to be taken unawares: so you should be awake, always ready and watching for the first evidence of my parousia. In reply to your question, When shall these things be? I merely tell you to watch and be ready, and when I arrive, when I am present, I will reveal the fact to all who are watching and faithful. They only will have any right to know. All others should and must be in outer darkness, and must learn with and as the world—through trouble.

Who, then [in the harvest], is the faithful and wise servant whom his Master shall make* ruler over his household, to give them meat in due season? Blessed that servant whom his Master on coming [elthon—after coming] shall find so doing. Verily, I say unto you, he shall make him ruler over all his goods, all the vast storehouse of precious truth shall be opened to such faithful servants, to arm and supply the household of faith.

But if the servant's heart is not right, he will say, My Master tarries [has not arrived], and may smite [oppose and contradict] his fellow servants [who differ with him; who, therefore, are declaring the opposite, My Lord

* Sinaitic MS. reads, shall make. [See D, 613.]

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does not tarry, but has come, is present]. Such may eat and drink with the intemperate [intoxicated with the spirit of the world], but the Master of that servant will come [heko, will have arrived] in a day not expected, and in an hour in which that servant is not aware, and will cut him off [from being one of the servants privileged to hand meat in due season to the household], and will appoint him his portion with hypocrites. [Though not a hypocrite but a genuine servant, he must, because unfaithful and overcharged, have his portion with hypocrites in the perplexity and trouble coming upon Babylon.] There shall be weeping and gnashing of teeth.

The foregoing, carefully examined, clearly teaches us that in the end of this age there will be one class denying that the Lord is present (not denying that he will come sometime, but that he has come), and smiting or opposing those fellow servants who must therefore be teaching the opposite, that the Lord has come. Which is the faithful, truthful servant, and which the one in error, is clearly stated by our Lord. The faithful one whom he finds giving seasonable meat will be exalted and given fuller stewardship over the storehouse of truth, with increased ability to bring it forth to the household, while the unfaithful one will be gradually separated and drawn into closer sympathy with mere professors or hypocrites. And note the fact that the unfaithful is thus cut off, or separated, at a time of which he is not aware, in the harvest time, while his Lord is present unknown to him, searching for and gathering his jewels—Matt. 13:30; Psa. 50:5; Mal. 3:17; Matt. 24:31.

We particularize here, to show that, in answer to the question of the disciples about signs and evidences of his second presence, our Lord taught neither the world nor the unfaithful servants would be aware of it, until the

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intense fire of trouble is at least commenced. The faithful evidently will see him present merely by the eye of faith, through the Scriptures written aforetime for their learning, to be grasped as they become due. Present truths on every subject are parts of his goods and treasures new and old which our Lord had laid up for us and now freely gives us—Matt. 24:45-47.

While by foretold indications the Lord made ample preparation to enable the Church to recognize his presence when due, though they should not see him with the natural eye, he also carefully warned us against deceptions which should arise—deceptions which should appear so plausible as to deceive the elect, if it were possible. But it is not possible; for all the elect give earnest heed to the warning, and studiously acquaint themselves with the foretold indications of his presence, and watch for their fulfillment. Those otherwise minded are not of the elect class. Only the overcomers are to reign with the Lord. Such deceptions, as will be shown in a later chapter, are already in existence, and deceive many. But, thank God, the elect are forewarned and forearmed, and shall not be deceived nor disheartened. Though clouds and darkness are round about him, they recognize his presence, and rejoice that their deliverance draweth nigh. If any man should say unto you, Lo, here is Christ, or there [in a special place], believe it not. And if they shall say unto you, Behold, he is in the desert, go not forth: behold he is in the secret chambers, believe it not; for as [like] the bright shining sunlight, which gradually dawns upon and fills the earth, so shall his presence be (Matt. 24:23, 26, 27). It will be manifested as foretold, by the dawning light of truth, truth on every subject, as we now see it so rapidly and gloriously unfolding. A few years more, and the Sun of righteousness will have fully risen with healing in its

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beams to bless and raise up the death-stricken world.

In view of the evidences presented in this and the preceding and following chapters, we have no hesitation in announcing the heart-cheering intelligence, that the harvest of the Gospel age is upon us, and that the Master is again present as the Chief Reaper—not in the flesh, as in the Jewish harvest, but in power and great glory, as the "highly exalted," divine Christ whose glorious body is now "the express image of the Father's person," though his glorious person is graciously veiled from human sight. He is inaugurating his reign of righteousness; his sickle of truth is separating; he is gathering together into oneness of heart and mind the ripe first-fruits of spiritual Israel; and soon that elect "body" complete shall rule and bless the world.

This announcement is here made, in order that as we proceed the reader may have the clearer idea of what the time-prophecies particularly indicate, when it shall be shown that the harvest, and all its attendant events, are now chronologically due, and coming to pass as foretold.

Thus seen, these time-prophecies and all this particularity of instruction as to the manner and the attending circumstances of the Lord's appearing were not given to alarm the world, nor to satisfy idle curiosity, nor to awaken a sleeping nominal church. They were given in order that those who are not asleep, and not of the world, but are awake, consecrated and faithful, and earnest students of their Father's plan, may be informed of the significance of transpiring events, and not be in darkness on a subject and as to events in no other way discernible with certainty, the harvest, the presence of the great Reaper, the threshing and sifting of the true wheat, the bundling and burning of tares in the time of trouble, etc.

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SCOFFING FORETOLD.

The Apostle Peter describes how the unfaithful servants and hypocrites will scoff during the presence of the Lord, even as they scoffed in the days of Noah (2 Pet. 3:3, 4, 10, 12). Notice that the Apostle wrote to the Church, and that the scoffers he describes are in the nominal church and professedly interested in the Lord's work and plan, and believers, therefore, that he will come some time. The scoffing described is on the subject here noted, and such as we hear and shall hear from professed Christians, whenever the subject of the Lord's presence, harvest work, etc., is presented. Christians generally, until they investigate the subject, have such ideas of literal manifestations of fire, trumpets, voices, etc., and of seeing the Lord descending through the air, a shining body of flesh, as when they hear of his invisible presence, without taking time to investigate a subject upon which they feel so sure, busied with worldly plans, and intoxicated with the spirit of the world, they will dismiss the matter quickly as unworthy of investigation.

It is to this class of professed Christians the Apostle refers, saying, "In the last days [the closing years of the Gospel age, in the harvest] shall come scoffers, walking after their own desires [theories, etc.], asking, Where is the promise of his presence [parousia]? for ever since the fathers fell asleep, all things continue as at present from the beginning of creation." When referred to our Lord's statement (Matt. 24:37-39; Luke 17:26) that in his days, the days of his presence, things would indeed continue as before; and that, as in Noah's day, men would be eating, drinking, marrying, planting and building; and that, as then, the world would know not of his presence, and read not the signs of the speedy and great changes just

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at hand, they are too busy to consider the testimony carefully, and only continue to scoff.

Ah! says Peter, they forget the great change which occurred in the days of Noah; and then, under the symbol of fire, he describes the overwhelming flood of trouble which shall shortly overtake the whole world, utterly overthrowing all civil and ecclesiastical rule [the heavens] and melting the entire social fabric [the earth], producing anarchy and social chaos until the new heavens [ruling powers, the Kingdom of God] shall be fully established, as well as a new earth [society organized on a new and better basis, of love, equality and righteousness]. The Apostle then reminds us (verse 8) that this Day of the Lord's presence, for which the Church has long hoped and looked, is a thousand-year day, the Millennium of Christ's reign.

In v. 10 he assures us that "the Day of the Lord will arrive [Greek, heko] as a thief"* [unobservedly, quietly: it will be present, while some are scoffing and smiting those fellow-servants who declare the truth]. The Apostle then exhorts the saints to separateness from the world; that they be not swallowed up by politics, money-getting, etc., but that they set their affections on higher things. He says, Seeing that in God's plan present earthly conditions are only temporary and will soon give place to the better order, what manner of persons ought we to be, in respect to holy conduct and piety, looking for the presence [parousia] of the Day of God, watching for the evidences (signs) to prove that it has come.

And, thanks be to God, his provision is so abundant that all those of piety, who are looking for that day, will know of it before the full bursting forth of the fire of wrath. Through Paul he assures us that none of the children of the light will be left in darkness, that that day

* Old Manuscripts omit here the words, "in the night."

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should come upon them unawares (1 Thes. 5:4). Hence, though we are already in the day of the Lord's presence, and in the beginning of the great fire of trouble, we see that it is even as shown us in symbol (Rev. 7:1, 2), the storm is held in check until the faithful servants of God are "sealed in their foreheads:" i.e., until such are given an intellectual appreciation of the time, presence, etc., which will not only comfort them, and shield them, but also be a mark, seal or evidence of their sonship, as indicated by our Lord when he promised that the holy Spirit should show to the faithful "things to come"—John 16:13.

Some take Peter's statement literally, that "the heavens being on fire shall be dissolved and pass away with a great noise;" and also the Revelator's description of the same events, by a very similar symbol, "The heaven departed as a scroll when it is rolled together." It would seem, however, that one glance upward at the myriad gems of night shining through millions of miles of space, with nothing between to roll away, or to take fire, should be argument enough in one moment to convince such that they had erred in supposing these statements to be literal—should convince them that their expectation of a literal fulfillment is absurd in the extreme.

So, then, God veiled from mankind under figures of trumpets, voices, fire, etc., information (which was not for the worldly to know, but only for the Little Flock, the consecrated saints) regarding the harvest, the Lord's presence, his spiritual kingdom, etc.; and yet he arranged them so that, in due time, they would speak clearly and emphatically to the class for whom he intended the information. As at the first advent, so to a similar consecrated class it may now be said, in the time of the second advent, "Unto you it is given to know the mysteries of the kingdom of God; but unto them that are without, all these things are done in parables," in figures and dark sayings, in order that, even

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though having the Bible before them, others than the consecrated may not really see and understand—Mark 4:11, 12.

The world is not ignorant of the unprecedented events and circumstances of the present time, and their increasing noteworthiness with every passing year; but not perceiving the grand outcome, these only fill their minds with dark forebodings of evil. As foretold, they are in fear, looking forward to those things that are coming on the earth; for already the powers of the heaven (the present ruling powers) are being shaken.

CONNECTING THE PROPHETIC CHAIN.

In the preceding chapter we presented evidence showing that the Times of the Gentiles, or their lease of dominion, will run fully out with the year 1914, and that at that time they will be overturned* and Christ's Kingdom fully established. That the Lord must be present, and set up his Kingdom, and exercise his great power so as to dash the nations to pieces as a potter's vessel, is then clearly fixed; for it is "in the days of these kings," before their overthrow, i.e., before 1914, that the God of heaven shall set up his Kingdom. And IT shall break in pieces and consume all these (Dan. 2:44). And in harmony with this, we see all about us evidence of the beginning of the smiting, shaking and overturning of the present powers, preparatory to the establishment of the kingdom "which cannot be moved," the strong government.

The next chapter will present Bible evidence that 1874 was the exact date of the beginning of the Times of Restitution, and hence of our Lord's return. Since that date he has been verifying his promise to those in the proper attitude of watchfulness, "Blessed are those servants whom the Lord when he cometh shall find watching: Verily, I

* How long it will require to effect this overturning we are not informed, but believe the period will be short.

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say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them" (Luke 12:37). Even so, he has opened unto us the Scriptures, showing us truth concerning his present glorious nature, the object, manner and time of his coming, and the character of his manifestations to the household of faith and to the world. He has drawn our attention to the prophecies which definitely locate us on the stream of time, and has shown us the order of his plan of operations in this harvest time. He has shown us, first of all, that it is a harvest of the saints, a time for their full ripening, and for their separation from the tares; and secondly, that it is a time for the world to reap its whirlwind harvest—for the reaping of the vine of the earth, and the treading of its fruitage in the winepress of the wrath of Almighty God. He has shown us that both of these ripenings (Rev. 14:1-4, 18-20) will be completed in a period of forty years, ending with the year A.D. 1914.

But while the reader is thus informed of what will be proved in succeeding chapters, he must not expect to have passages of Scripture pointed out in which these matters and these dates are plainly written. On the contrary, he must bear in mind that all these things have been hidden by the Lord, in such manner that they could not be understood or appreciated until the due time had come, and then only by his earnest, faithful children, who esteem truth as more precious than rubies, and who are willing to seek it as men search for silver. Truth, like silver, must be not only mined, but also refined, separated from dross, before its value can be appreciated. The things here stated in few words will be proved point by point; and while many may prefer to take a statement without the trouble of verifying it from the Scriptures, this will not be the case with the real truth-seeker. He must, so far as possible, make

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every point, argument and proof his own, direct from God's Word, by tracing all the connections, and thus convincing himself of the truthfulness of the account presented.

Though the Lord provides it, and the servants bring forth the meat in due season for the household, yet each, to be strengthened thereby, must eat for himself.

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"Mine eyes can see the glory of the coming of the Lord;

He is trampling out the winepress where His grapes of wrath

are stored;

I see the flaming tempest of His swift-descending sword.

Our King is marching on.

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"I can see His coming judgments, as they circle all the earth,

The signs and groanings promised, to precede a second birth;

I read His righteous sentence in the crumbling thrones of earth.

Our King is marching on.

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"The 'Gentile Times' are closing; for their kings have had their

day;

And with them sin and sorrow will forever pass away;

For the tribe of Judah's 'Lion' now comes to hold the sway.

Our King is marching on.

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"The seventh trump is sounding, and our King knows no defeat:

He will sift out the hearts of men before His Judgment Seat.

Oh, be swift, my soul, to welcome Him, be jubilant, my feet.

Our King is marching on."

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