p. 5 | J. N. LOUGHBOROUGH by John Norton Loughborough

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jun 9, 1910

J. N. LOUGHBOROUGH

By John Norton Loughborough

The Two Thrones—No. 2

J. N. LOUGHBOROUGH

THAT there was to be a limit to the rule of Christ as a priest upon his Father's throne, is made definite by the prediction made by David concerning it: “Sit thou at my right hand, until I make thine enemies thy footstool.” Ps. 110: 1, 2. This language would surely lead us to conclude that when his enemies should be made his footstool, his position as priest at his Father's right hand would cease. This is intimated also in the statement in Rev. 3:21 that the time would then come when his throne and kingdom would be established, and his people be associated with him as joint rulers in that kingdom.

While Christ is seated upon his Father's throne is the time when grace is manifest in behalf of penitent sinners. Of this we read as follows: “For we have not an high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Heb. 4:15, 16. That priestly service of Christ in our behalf is confined to his work in the sanctuary above. That service which was shadowed forth in each year's service of the earthly sanctuary was first a service for all those who humbly confessed their sins on the head of the beast whose blood was conveyed into the sanctuary, and then blotted out in the closing work of the year, on the day of atonement.

The “mystery of God”—the gospel work—is “finished” under the sounding of the seventh angel, when he begins to sound. Rev. 11:7. When that angel sounds, the apartment of the temple in heaven is opened which contains “the ark of God's testament.” Rev. 11:19. That service, as set forth in the typical sanctuary, was when the high priest blotted out the sins of Israel, no longer bearing them, but placing them upon the head of the scapegoat [a type of Satan], who, when Christ blots out the confessed sins of his people, and puts them upon his head, bears them into a land uninhabited.

Of the termination of the priestly work of Christ upon his Father's throne, we read definitely in Paul's letter to the Corinthians, in the following words: “For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all

authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” 1 Cor. 15: 22-28.

Some have attempted to apply this language to Christ's own throne and his kingdom, saying that the delivering up of the kingdom means that he simply submits it to his Father for his inspection, to see if it is in harmony with the Father's mind. Such reasoners make Christ the one who puts all enemies under his own feet. Surely such construction makes only confusion in the language used; for in the end it would make Christ become subject to himself.

The language is a clear fulfilment of the Father's prediction, “Sit thou at my right hand [as a priest], until I make thine enemies thy footstool.” Ps. 110: 1. It clearly sets forth the time when Christ yields up that priestly position on the Father's throne. We will quote the scripture again, inserting the names meant by “him” and “he:”—

“Then [at the resurrection of the righteous, at Christ's second coming] cometh the end, when he [Christ] shall have delivered up the kingdom [the kingdom of grace, his position on his Father's throne], to God, even the Father; when he [the Father] shall have put down all rule and all authority and power. For he [Christ] must reign [on his Father's throne] till he [God] hath put all enemies under his [Christ's] feet. The last enemy that shall be destroyed is death. For he [God] hath put all things under his [Christ's] feet. But when he [God] saith all things are put under him [Christ], it is manifest that he [God] is excepted, which did put all things under him [Christ]. And when all things shall be subdued unto him [Christ], then shall the Son also himself be subject unto him [God] that put all things under him, that God may be all in all.”

That Christ's work as a priest ceases when he leaves his position on his Father's throne, is further made clear from Paul's statement respecting his work as a sin-bearer. Writing to the Hebrews, he compares the work of Christ with that performed in the temple service. And that service he calls “a shadow of good things to come, and not the very image.” Heb. 10: 1. In order that the service of the high priest on the day of atonement should be the very image, the priest himself must have shed his own blood, died, been raised from the dead, and offered his own blood. Instead, he died in symbol, as represented in the death of the victim, over which he had confessed the sins of Israel. Of this service Paul says: “And as it is appointed unto men once to die [in figure, by the slaying of the goat], but after this the judgment [the typical judgment, on the day of atonement, in the cleansing of the sanctuary]: so Christ was once offered to bear the sins of many [he ‘bare our sins in his own body on the tree.’ 1 Peter 2: 24]; and unto them that look for him shall he appear the second time without sin unto salvation.”

This language clearly states that when Christ comes the second time, he is no longer a sin-bearer. That work for sinners is then done. The confessed sins of his people are blotted from the books of record in heaven, and laid on the head of the scapegoat. The sinners are to meet the penalty of their own sins. Having done his work for sinners while ruling as a priest upon his Father's throne, he comes “without sin;” that is, his work for those in sin is done. Strange is the theory now taught by some,—that when he comes again, there will be a better chance for sinners than ever before!

Lodi, Cal.