The Age-to-Come Doctrine by J. O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D.C. · May 20, 1915

The Age-to-Come Doctrine

By J. O. Corliss

— No. 11

Last-Day Manifestations

J. O. CORLISS

The doctrine of the Lord’s second coming appears of importance to men only as they view it in the light of events that lead up to it and accompany it, and see the effect of these upon the world’s eternal interests. In anticipation of what is involved in his second coming, the Saviour himself has described the majesty of the event in a way perfectly suited to the demands of the human mind. His startling picture of that time and its issues is well calculated to inspire earnestness and devotion on the part of his people as the time for that mighty consummation approaches.

But there has arisen a movement which is calculated to allay any apprehension as to readiness for the return of our Lord. The age-to-come theory has stepped into the arena to combat the long-cherished view of past ages, declaring that the Lord’s coming is not to be the visible dawning of a longed-for day, when his waiting followers, as they see his form in the heavens, extend their hands in his direction, exclaiming, “Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.” Isa. 25:9.

That theory does not admit, either, that any startling sight will mark that occasion, by which a hitherto scoffing multitude will be led to mourn, to beat the breast in sorrow, on account of that coming (Matt. 24:30), as they call on rocks and even mountains to fall on them and hide them from him that sitteth on the throne. Rev. 6:14-16; Matt. 25:31. No; that doctrine boldly asserts that the Lord’s coming “is not to the natural vision;” that it is only by “the eye of faith, through the sure word of prophecy, that his presence and work can be discerned.” See “Studies in the Scriptures,” Vol. II, page 149.

Of course, such a positive statement in the face of direct scriptures must needs find some alleged backing, so the following has been exultingly set forth: “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.”—Id., page 154. Strange analogy that! Why was not one other condition named? Christ went away apparently unaccompanied. Will this likeness obtain at his second coming? Pastor Russell may answer Yes, but we are positively told, on far higher authority than his, that when Christ returns he will descend with all the holy angels with him. Matt. 25:31. More than this, the Scriptures explicitly tell us that when he comes, every eye shall see him; even those who pierced him shall see him. Rev. 1:7.

It might be supposed that with the many Scripture allusions to the Lord’s coming, and the incidents which these references join with that event, one would hardly dare attempt to break their force by such far-fetched construction. But nothing seems to deter the age-to-come theorist from such work in his persistency to maintain his ground. In fact, he reads into texts words which the sense of the scripture would utterly forbid. A single sample out of many is shown in the following reference to 2 Peter 3:10-13:— “The day of the Lord will come as a thief in the night [unobserved]; in the which the heavens [present powers of the air, of which Satan is the chief prince] shall pass away with a great [hissing] noise, and the elements shall melt with fervent heat, the earth [social organization] also and the works that are therein [pride, rank, aristocracy, royalty] shall be burned up. . . . The heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. Nevertheless we, according to his promise, look for new heavens [the new spiritual power—Christ’s kingdom] and a new earth [earthly society organized on a new basis—on the basis of love and justice, rather than of might and oppression].”—Id., Vol. I, pages 318, 319.

What a pity to have views so foreign to the Scriptures themselves as to be obliged to read into them sentiments they never intended to convey. It will be readily seen that the foregoing sample of interpolation robs the Lord’s coming of all its glory, and makes it appear a lifeless ceremony. The word unobservedly was foisted into the text to bolster up the idea that the Lord’s coming will be practically unknown to the world, and that the text was meant thus to teach it. It is, however, certain that the word thief as used here and in other places, is meant to illustrate the stealthy but sure approach of one who would make a sudden onslaught.

This thought is amply sustained by many scriptures. For instance, the apostle, speaking with reference to the Lord’s

advent, exhorts to wakefulness and concern about the issue, so as not to be overtaken unawares by the event. Should one be found at that time resting easily in the thought of a safe and peaceful future, then, says the apostle, “sudden destruction” will come upon him like a sharp, unlooked-for pain. 1 Thess. 5:3. The same thought is expressed by the Saviour when exhorting the church to watch for his coming. You do not know, he said, whether my coming will be at evening, at midnight, at cockcrowing, or in the morning; so watch, “lest coming suddenly he find you sleeping.”

But this is not the age-to-come theory. Far from it; for by that, one is taught that the Lord’s coming will be a gradual development. But to avoid plainly stated conclusions of the Scripture text, Pastor Russell readily reads into it his own interpretation of it. Thus he quotes and injects: “ ‘Behold, he cometh with clouds,’ and in due time ‘every eye shall see [discern] him;’ shall recognize his presence, power, and authority; and all must submit to it, whether willing or unwilling.”

This method of making Scripture serve an ulterior purpose, forcibly reminds one of Luther’s charge against his opponents when he said, “You treat the Bible as a sow treats a sack of oats.” But this is only a sample of what is met at every turn in this system. So respecting the fire spoken of by Peter which is to attend the Saviour’s advent, this theory teaches that it is but a symbolic utterance, designed to represent “the destruction of whatever is burned—tares, dross, earth [social organization], or whatever it may be.” See Volume I, page 318. This extract does not deign to tell what “burns” all these bad elements, though it admits that Scripture fire does represent what is burned. How convenient it would be to have information as to what does the burning, if the fire does not do it.

This, however, is just what the Saviour does. He says that though the people of Sodom pursued the pleasures of their day up to the very time when Lot departed from that city, even upon the same day that he retired therefrom, “it rained fire and brimstone from heaven, and destroyed them all.” In this case it was the fire that wrought the destruction. Then note the application that the Saviour makes of this historical fact: “Even thus shall it be in the day when the Son of man is revealed.” Luke 17:28-30. How will it be? As literal fire burned Sodom and all its belongings, so will it be done when the Master returns.

Philosophize as one may about the propriety of such procedure, faith in God’s Word requires acceptance of what it contains, regardless of logic, asserted science, or even as to how it should be. This, however, requires that one must first settle the premise that he who gave the Word knew just what he desired to say, and how it ought to be said to meet the needs of those for whom it was given. He says that fire will accompany the Lord’s return to earth, and that it is an “unquenchable” element which will continue to burn until the destructible substances of earth are burned up. Matt. 3:12.

The same idea is verified by the Saviour’s reference to the harvest of the earth. He said, “As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.” In making his own application of this allusion, the Master said that those who do iniquity he will cast into a furnace of fire. Matt. 13:40, 42. With such strong expressions from such a source, it is nothing short of folly to attempt the neutralization of their force by some doubtful process devoid of inspired authorization. When God speaks, let him be true, though his word makes all human theories tissues of fabrication.

Glendale, Cal.