p. 706 | MATTHEW TWENTY-FOUR by J. H. Waggoner

International Tract and Missionary Society · Oakland, California · Nov 25, 1889

FromSigns of the Times, Vol. 15, No. 45.

MATTHEW TWENTY-FOUR.

By J. H. Waggoner

BY THE LATE ELDER J. H. WAGGONER.

THERE is the most perfect harmony between the teachings of the book of Revelation and the view we have presented of Matthew 24. We refer especially to the seals of chapters 5 to 8. In the first eleven chapters of Revelation there are three series of sevens, which cover the entire gospel dispensation. Chapters 2 and 3 contain the letters to the churches. These embrace a history of the church of God from the first century to the coming of the Son of man to gather his people into his kingdom. The seven trumpets of chapters 8 to 11 cover about the same period of time, but give a history of the nations of the earth in their conflicts with one another. The seven seals of chapters 5 to 8 are intermediate between the other series, giving a history of neither the church nor the nations separately, but a history of the church in its experiences and conflicts with the wicked nations of the earth. All these end together at the judgment, or the introduction of the day of wrath, unless it be that the last trumpet, the third woe, may be considered to prevail upon the earth after the saints are caught up to meet the Lord in the air. That they all reach to the coming day of reward and retribution there can be no reasonable question.

In chapter 6, the signs in the sun, moon, and stars are placed under the sixth seal, which reaches to the end of time, as the seventh seal barely announces a single fact connected with the ushering in of the advent of the Lord. The harmony of this with our location of the signs in Matthew 24, is at once apparent. In Revelation 6, after the darkening of the sun and moon and the falling of the stars, the record says the heavens departed as a scroll when it is rolled together, and the nations of the earth vainly endeavor to hide themselves from the wrath of the Lamb, for the day of his wrath then has come. In Matthew 24, exactly the same facts and the same order are given. The sun and moon are darkened, the stars fall, and the powers of heaven are shaken, and then the tribes of the earth mourn, because they see not only the sign of the Son of man in heaven, but they see the Son of man himself coming in the clouds of heaven, with power and great glory. They mourn because, as John says, the great day of his wrath is come.

Paul also says in 2 Thessalonians 1, that he shall come to take vengeance on them that know not God, and obey not the gospel. But the Lamb does not take vengeance in his hands until his advocacy and intercession for sinners cease. At the time spoken of by these prophecies, his intercession for sinners will have ceased, for "the great day of his wrath" will have come. Not one of them will call for mercy, for they will then be made to realize that their probation is ended, and the time for the offer of mercy to them is past. They then only seek to be hid from his terrible presence. And in Revelation 14, after the warning of the third angel is given, the Son

of man appears, and the harvest of the earth is reaped, and the wicked gathered as tares to be burned (Matthew 13), or as the clusters of "the vine of the earth," to be cast into the wine-press of the wrath of God. Can anyone say this is in the past, and yet profess to maintain respect for the Bible as a revelation?

But the Universalists reject the future application of these scriptures, believing, as they profess, that the mercy and love of God forbid the execution of vengeance as here described. And this is virtually indorsed by many others, for they, too, deny the "flaming fire," the coming of the Son of man to take vengeance; these are made to be figurative expressions,—they do not by any means indicate that any such things will ever take place. They do not believe that the wicked will be devoured—burned up, root and branch—in a lake of fire, and that the earth and the elements will melt with fervent heat.

And yet they do admit of some vengeance in the divine dealings with man, but they have a singular method of applying it. But all the direct threatenings of the judgments of God, in the Bible, they place to the account of the Jews. To the Jews they are, or have been, literally fulfilled. And yet they are supposed to be so exceedingly benevolent and kind-hearted that they cannot reconcile with the innate kindness of their natures any system but that of universal salvation and universal good-will. But we look upon their benevolence as being very questionable in its nature. While they freely give all the threatenings and judgments of the Bible to the Jews, they take all the promises and mercies to themselves! We do not, however, believe that they are universally better than the Jews. We do not find them so blameless in life and character as to justify such an appropriation of the divine awards. True benevolence, the absence of selfishness, would lead them at least to divide with the poor afflicted Jews; to give them some blessings, and take some of the threatenings to themselves. Poor Jerusalem! it is very convenient as a scape-goat to accommodate the selfishness of those who deny that the Lord will ever come to take vengeance on his foes.

The ordinance of the Lord's Supper, a commemorative institution of the gospel, is a witness to the doctrine of the future coming of the Lord. In "the great commission," Jesus told his disciples that he would be with them in the preaching of the gospel, and the practice of its ordinances, until the end of the world, or age,—the gospel age. But Paul says that in the celebration of the Lord's Supper, we do show forth the Lord's death till he come. When the Lord instituted the supper, he pointed their minds forward to his coming and kingdom, and said he would not thenceforth drink of the fruit of the vine till he drank it new with them in his kingdom. If Christ came at the destruction of Jerusalem, it is remarkable that, of all the apostles and servants of God, no one has yet found out that the ordinances of the gospel have been obsolete since the year A.D. 70! And if that be so, then the commission of the gospel, the authorized preaching of the gospel to every creature, also expired in A.D. 70. And thus by logical sequence we have the blessings as well as the curses, the promises and the threatenings, all confined to that generation which lived in the time of the Saviour! Some may be willing to risk this conclusion in order to save their premises, but we shall take no part with them. To us the coming of the Lord is still "that blessed hope;" to meet our friends in the resurrection still comforts our hearts while we sorrow for them that sleep in Jesus. And still we pray, "Come, Lord Jesus." Rev. 22: 20.

(To be continued.)