The Sermon by John Norton Loughborough

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 18, 1866

FromReview and Herald, Vol. 29, No. 2.

Read the full edition

The Sermon.

By John Norton Loughborough

Preach the Word. 2 Tim. iv, 2.

THE KINGDOM.

BY ELD. J. N. LOUGHBOROUGH.

(Concluded.)

TEXT: “And the Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.” Luke i, 32, 33.

The question which will now engage our attention, as we still further examine this subject, will be, When is the kingdom of Christ established? The view that some advocate, is, that at the coming of Christ the righteous dead are caught up with the living saints to meet him in the air; that they there remain till fire is rained down from heaven and destroys the living wicked; that the same fire purifies the earth; and that the saints immediately come down and take possession of the kingdom on this earth, then, and thus renewed.

There are some important difficulties connected with such a view: One is that a thousand years after Christ’s second coming, the wicked dead, who are in their graves at the second coming of Christ, are to be raised and come up around the camp of the saints and the beloved city, and fire comes down from God out of heaven and devours them. Rev. xx. With the above view, they would be raised out of the new earth, which is the kingdom, and be burned up in the kingdom, or on the beautiful plains of the new earth.

Peter’s testimony teaches the contrary of the above view. In his second epistle he says: “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water; whereby the world that then was, being overflowed with water, perished: but the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” 2 Pet. iii, 5–7. This text not only teaches that the new earth is to be as literal as this earth, and the one before the flood, and that it is to be formed by the elements of this earth undergoing a change; but it also shows that that change is to be wrought by that same fire which causes the perdition of ungodly men. So it must be at the end of the thousand years that this renewing of the earth takes place; for then is the time the wicked meet their doom, around the camp of saints, after they themselves are raised from the dead.

The saints, it is true, go up to meet Christ at his coming; but can it be shown that they immediately come down to earth again? There are those who will admit that the earth is not renewed till one thousand years after Christ’s second coming; but they contend that Christ is to reign on the earth in its present condition, that in that time the gospel is to be preached by the saints to some nations who have not had opportunity to hear it; to unconverted Jews, or to infants who will be raised from the dead. Their views as to who will hear the gospel in that age are as various as the fancies of the various parties who advocate probation after the solemn mandate has gone forth, “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Rev. xxii, 11, 12.

The above text shows that when Christ appears there can be no change in character, so, of course, no probation. And we might inquire who these nations are who have not heard the gospel before Christ comes. Christ’s own testimony is, “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” Matt. xxiv, 14. According to this text, Christ does not come till all nations have heard the gospel, so, of course, there could be no nation after he comes who has not heard. But we may be referred by those holding said view to Isaiah’s testimony: “And I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, nor seen my glory; and they shall declare my glory among the Gentiles.” Isa. lxvi, 19. If you look at an ancient atlas, you will find that some of those names embrace England and other nations who have had the clear light of the gospel. In the days of Isaiah they were in heathenish darkness, but since the times of the Gentiles have come in, these nations have heard; which shows that the above text has had its fulfillment in the past.

But the advocates of the above theory will plead, “Does not the Revelator say that the saints ‘shall reign with Christ one thousand years?’” Rev. xx; and have you not read chap. v, where it says, “We shall reign on the earth?” Yes, we have read these texts, and shall have occasion to notice them in their proper places; but if you could prove that they had reference to the earth during the thousand years, they do not prove that there is any chance for probation in that period. We know of no principle on which we can be saved, when Christ ceases to be a priest and becomes a king. When he comes he has “on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.” Rev. xix, 16. When he takes this position he no longer pleads for men; how, then, are they to be saved? For there is none other name given under heaven, or among men, whereby ye can be saved, but the name of Jesus.

The majority of scriptures to which the advocates of said theory refer us, to prove their probation theory, have reference to sacrifices and offerings; which is one of the best of evidences that these scriptures belong to the past, when such a system of offerings was in existence. Many of them were promises made on condition that the people would obey the Lord. They failed on their part, so, of course, their city and its appendages—which would have stood forever had they obeyed—is in ruins. We understand, that, had they faithfully kept God’s law, their city would have continued till the new-earth state.

To prove that there are to be some who will have opportunity to hear the gospel during the thousand years, they refer us to Rev. xx. “And I saw an angel come down from Heaven, having the key of the bottomless pit, and a great chain in his hand; and he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled; and after that he must be loosed a little season.” Verses 1–3. It is contended from this scripture that there must be nations on earth during the thousand years, or there would have been no occasion to bind Satan lest he should deceive them. We would suggest that it may be that this binding, or the restraining of his power, consists in putting all those he has deceived, and tried to deceive, out of his reach. The saints are redeemed, so of course he can touch them no more; and, if, as we may show hereafter, all the wicked are destroyed at the coming of Christ, he has no one to deceive. He will have nothing to do for one thousand years but to roam over the desolate earth, and meditate upon his past career and future doom.

But if the “age-to-come” exposition of this text is correct, let us see what sort of a come-out we have to the matter. Satan is bound that he should not deceive the people. They then have the gospel preached to them by immortal saints and angels. Christ, in person, is among them. Who would not believe? And, withal, they have no trials, no Devil to

tempt them; for Satan is bound, that they may not be deceived. But we ask, What are such converts good for? They are like soldiers who have no experience only in drill, no enemy to meet, no battles to fight. They would be a sort of hand-box Christians, to say the least, whom we should deem liable to fall at the first attack of the enemy. But let us see how this matter does come out. According to the Revelator, those who are not deceived by Satan because he is bound, are the very ones whom he finally does deceive. “That he should deceive the nations no more, till the thousand years should be fulfilled.” Rev. xx, 8; “And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city, and fire came down from God out of heaven and devoured them.” Verses 7–9. This shows that this very company who have had such a glorious chance to hear the gospel, endured no temptations, built up, as our friends claim, old waste cities, and had a good time generally, are at last subjected to Satan’s temptation, and with no experience in trials, are overcome, and themselves burned up with their cities. They cannot show from the text that one escapes this destruction, and this is denominated “A glorious restitution!” If the scripture be read carefully, the truth we think will readily appear without resorting to a theory involving so many difficulties! Satan is bound that he should deceive the nations “no more.” Then he has been deceiving them once, but he is to deceive them no more for one thousand years. After the thousand years, as we shall show, he deceives the very persons he has deceived before, and whom he has not deceived for this thousand years. With this idea, we think all may be made plain.

If we carefully read Rev. xx, it appears to us that a different idea will be gathered than that the saints and Christ are to reign on the earth during the one thousand years. “And they lived and reigned with Christ a thousand years.” Verse 4. The whole question will turn on the point as to where Christ and the saints are during that thousand years. The saints will reign “with him;” but where will they be when they are with him? Some will refer us to Rev. v, 9, 10; “And they sung a new song, saying, Thou art worthy to take the book and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people and nation; and hast made us unto our God kings and priests; and we shall reign on the earth.” By connecting these two texts together, it is claimed that the saints are to reign on earth a thousand years. This does not necessarily follow. Why should it be said that they should reign on earth a thousand years, when the reign of the saints on earth is to be for ever and ever?

This song in Rev. v is sung by the four beasts, or living beings. They stand as representatives of the saints, and sing what the redeemed saints will sing. Then, when the saints are redeemed they will stand before the throne of God in Heaven, “kings and priests,” and sing: “And we shall reign on the earth.” This language implies that they are kings, reigning there in Heaven; but, say they, “We shall reign on the earth.” That there is to be a reign of the saints with Christ differing from the final reign on earth is further evident from the language of our Saviour in Matt. xix, 27, 28: “Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee: what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye, also, shall sit upon twelve thrones, judging the twelve tribes of Israel.” Here is a reign “with Christ,” in judgment. The same we suppose is referred to by Paul in writing to the Corinthians: “Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How much more things that pertain to this life?” 1 Cor. vi, 2, 3. This undoubtedly has reference to the future judgment, in which the saints, with Christ, shall have a part to act in the decision of the cases of the fallen angels and the wicked dead.

This thousand years, we understand, is the great day of judgment. At its commencement the saints are made immortal, and go with Christ to Heaven, where the decision is made as to what shall be done with all the subjugated rebels against God’s government, who have held carnival for 6000 years. The kingdom is established in the city, the New Jerusalem above, and among the first works there accomplished is this work of judgment. At the end of the thousand years that city comes down, the wicked come up around it, and then are destroyed. The “judgments written” are executed upon them. Then we understand is fulfilled the saying of Christ, “There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out.” Luke xiii, 28. If the kingdom was established on the whole earth, and the wicked saw the saints in the kingdom and they themselves thrust out of it, where would they be at that time? But allowing the above view, that they see the saints in the city, where the kingdom of God is then organized, and is successfully operating in all its harmony, they do see the saints in the kingdom as they are cast into a furnace of fire, the fire that comes down from God and devours them around the city, where is “wailing and gnashing of teeth.” Matt. xiii, 42; Rev. xx, 9, 15.

But, we think the above view of this matter clearly accords with the testimony of scripture. First, then, we claim that the saints will go to Heaven. We read in Paul’s testimony to the Thessalonians: “For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” 1 Thess. iv, 16, 17. Here the saints are said to meet the Lord in the air. If you say they immediately come down again to earth, we desire to read what the scriptures say on the matter. John has a view of the saints after their final victory, and says: “I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.” Rev. xv, 2, 3. If we turn to chap. iv, 6, we read that “before the throne there was a sea of glass like unto crystal.” Then the saints after their deliverance will stand on the sea of glass, before the throne in Heaven. Christ’s testimony to his disciples is also a proof that the saints will go to Heaven. In John viii, 21, Christ says to the Jews: “I go my way, and ye shall seek me, and shall die in your sins; whither I go ye cannot come.” As recorded in chap. xiii, he repeats the same language to his disciples: “Little children, yet a little while I am with you. Ye shall seek me; and as I said unto the Jews, Whither I go ye cannot come; so now I say to you.” “Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterward. Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow till thou hast denied me thrice.” “Let not your heart be troubled.” The very thing which troubled their hearts was the thought that the Saviour whom they dearly loved was going to leave them and they could not go with him. But to remove their troubles he says: “Ye believe in God, believe also in me. In my Father’s house are many mansions; if it were not so I would have told you. I go to prepare a place for you.

And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” John xiii, 33, 36–38; xiv, 1–3. Here is positive evidence that the saints are to be taken to Heaven by Christ after he comes again. There is no intimation of their being on earth again till the end of the thousand years, when the wicked come around the “camp of the saints.” Rev. xx.

That there is no reign on earth over the wicked during the thousand years, as some hold, is further evident from the fact that the earth is made desolate at the coming of the Lord, and the wicked are not upon it again until their resurrection at the end of the thousand years. We read: “Behold the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.” “The land shall be utterly emptied, and utterly spoiled; for the Lord hath spoken this word.” “Therefore hath the curse devoured the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned, and few men left.” These who are left are the saints. “The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.” Isa. xxiv, 1, 3, 6, 19, 20.

In Jeremiah’s testimony we read: “I beheld the earth, and lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, the whole land shall be desolate; yet will I not make a full end.” Jer. iv, 23–27. Here we see the coming of the Lord is to make a desolation of the land, but not a full end. It is to be brought into the same state that it was before the Lord brought it into form. But the earth shall be renewed and brought back again to its original beauty and glory.

Zephaniah also bears testimony to this same desolate condition of the earth: “I will utterly consume all things from off the land, saith the Lord, I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling-blocks with the wicked; and I will cut off man from off the land, saith the Lord.” “Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand; for the Lord hath prepared a sacrifice, he hath bid his guests.” Zeph. i, 2, 3, 7. Isaiah speaks of the work to be accomplished at the coming of the day of the Lord in a similar manner: “Behold the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it.” Isa. xiii, 9. Or as in the 7th verse he says: “Howl ye; for the day of the Lord is at hand; it shall come as a destruction from the Almighty.”

From these scriptures it is clear that all the wicked are to be cut off at the coming of the Lord; so, the saints having gone up with Christ to Heaven, the earth was viewed by the prophets in a desolate condition.

The condition of the earth, then, after the day of God is ushered in, is one of utter desolation, till the saints with Christ return to earth, and the wicked dead are raised and found again by Satan on the earth. When Christ makes his second appearing, the saints are caught up to meet him in the air. 1 Thess. iv. But there is a coming spoken of in the Bible when all the saints will be with him. In the testimony of Zechariah we read: “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the

mountains; for the valley of the mountains shall reach unto Azal; yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah; and the Lord my God shall come, and all the saints with thee.” Zech. xiv, 4, 5. These who flee, we suppose, are the wicked who will then have been raised from the dead. They flee as Christ’s feet touch Olivet’s top. A place is there leveled off as though to be inhabited by something. The Lord comes and all the saints with him. This spot we suppose is leveled off for the New Jerusalem to rest upon. We read further: “All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem; and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king’s wine-presses. And men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.” Verses 10, 11. What other Jerusalem could be immediately spoken of as on the land, unless it be at this point that we are to meet the fulfillment of the testimony of Revelation. “I, John, saw the holy city, New Jerusalem, coming down from God out of Heaven, prepared as a bride adorned for her husband.” Rev. xxi, 2. This we suppose is the Jerusalem that Zechariah mentions. It comes down on this earth. The wicked who have been raised—not out of the new earth—but this earth before it is renewed, are immediately deceived again by Satan. He was bound that he should deceive the nations no more till the thousand years are fulfilled. Now he goes forth with a new deception.

One would think that, with the city in all its glory before them, they would be paralyzed with fear; but no, Satan undoubtedly tells them that with slight exertions they can take that city, and have all the glory that is therein. There will undoubtedly be wicked generals there who have fallen in the act of taking cities. Satan infuses into them his spirit, and they are hurried on with the thought that they can take this city. On they rush in their madness and folly. They surround the camp of the saints and the beloved city; but, just then down come the fires from heaven upon them, and they are consumed. That same fire melts the earth and purifies it. What! say you, the earth purified by fire while the city is on it! We so understand it. And we understand that then and there is fulfilled the testimony of Isaiah: “Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on high; his place of defense shall be the munition of rocks.” Isa. xxxiii, 14–16.

The saints dwell in safety while the wicked are being devoured, and the earth purified. As the earth comes forth renewed, with no stain of sin upon it and none of the effects of the curse to again mar it, then commences over the whole earth the reign of Christ over the house of Jacob. Christ is then established permanently in that kingdom of which there is to be no end.

All things earthly have an end, but of that kingdom there is no end. Societies are broken up here, families separated by the changes of time. The tenderest cords of love are severed by the ruthless hand of death; but there the scene is changed. All will be union, joy, peace, and love, forever. May you and I, my hearers, gain that kingdom that shall never end.