QUESTIONS by S. P.

Publishing Committee · Battle Creek, Mich. · May 13, 1858

QUESTIONS.

By S. P.

(Concluded.) QuEsTION 4. If the earth is to be desolate a thousand years, without a living creature, man or beast upon it, when will Isa. xi, 6–10. be fulfilled: "The wolf also shall dwell with the Lamb, and the leopard shall lie down with the kid ? &c. Chap. lxv. 20. When will there be no more thence an infant of days, nor an old man that hath not filled his days; when the child shall die an hundred years old? &c. Verse 21. When will they build houses and inhabit them? &c. In verse 17 of the same chapter, God says, "For behold I create new heavens and a new earth" &c. This precedes what is written above. Then I ask, When will these things take place? Will it be after the 1000 years' desolation of the earth, or before? Question 5. When will Dan. ii. 44 be fulfilled: As "in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces, and consume all these ten kingdoms, and it shall stand forever ? Question 6. Are verses 7, 8, and 9, of Rev. xix.

and verses 2–9, of chap. xxi. parallel ? if so, what will the saints do for white raiment? as in chap. xix. 8, the bride, the Lamb's wife is to be arrayed in fine linen clean and white, which is the righteousness of saints? Further, is the white raiment in chap. iii. 18, the same as the fine linen in chap. xix. 8, 9; and finally, is new Jerusalem which is to descend out of heaven from God, to be arrayed with the righteousness of saints? J. BISHOP.

REPLY. Isa. xi. 6–9, will doubtless be fulfilled after the redemption of the purchased possession. It is not reasonable in the least to suppose that any of the beasts, wild or tame, in the Eden state of the world, as they came from the hand of their Creator and pronounced good, [Gen. i. 25.] possessed any of that savage ferocity or brutal hostility which characterizes beasts of prey, or even some of our domesticated animals at the present time. Nor can we reasonably expect they will possess the least degree of these, after the restitution or redemption of man and his inheritance, believing the new creation will be as perfect as the first. But we know of no good reason why they will not retain their present characteristics as long as they shall exist prior to the time when the declaration of scripture shall be fulfilled, "Behold I create all things new."

Verse 6. The calf and the young lion and the fatling together, and a little child shall lead them. This shows that it will be at a time when the dominion which man originally possessed over the beasts of the field [Gen. i. 28.] will be restored to all the inhabitants of that world, even to the little child; inasmuch they will be enabled to lead, manage or control not only the domesticated and gentle but the most ferocious and terrible of animals. If this scripture was written for our learning, and we believe it was, then this with the connection shows that it is fulfilled under the reign of the Prince of peace; when animals, now the most useful and even inoffensive, will not then be driven with fear before the growing beasts of prey, but will with their young, without danger, all lie down under the blissful reign, in peace and quietude together. Truly then, "The meek shall inherit the earth, and delight himself in the abundance of peace."

Verse 8. "The sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cocatrice's den." Not that we expect there will be children there in these conditions or that distinction between children of different ages will be there as here; but infants when they went to the grave and thus left this world, long afterwards to become inhabitants of that; the sucking child, that here perhaps was able to creep as far as the hole of the asp, and thus endanger its life; and the weaned child which was able to wander even as far as the cocatrice's den, and thus become exposed to a more sure and certain death; these distressing scenes, which, in a climate like that of Judea, so frequently haunted the minds of parents, both as fearful forebodings and heartrending realities, in that safe and peaceful realm "are felt and feared no more." These same children, some of which perhaps by the venomous bite of the asp and cocatrice, came to the grave, will then, after the curse is removed from these as well as all other created things, linger about the dens of these reptiles, noted in this world for deadly venom such as admits of no remedy, without any danger of receiving the least harm from them. The instruction we gain from this verse, is the striking contrast between the state of things as they really exist here, and will exist there; showing the incomparable eligibility of the latter.

Connected with the above in the fourth question is the 20th verse of chap. lxv. "There shall be no more thence an infant of days, nor an old man that hath not filled his days; for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed."

Why these two scriptures, [Isa. xi. 8, and Isa. lxv. 20,] are thrown together in the question, doubtless is, because if applied to the same period of time, seem to be at the first thought, in some degree irre-

oncilable; since the sucking child is there, but still there shall be no more thence an infant of days. But though the infant of days is a sucking child, and the sucking child might be an infant of days, yet there are capabilities ascribed to this child which never did nor can belong to an infant of days. For the infant of days is neither capable of playing upon the hole of the asp, nor engaging in any other intelligent amusement or employ whatever.

Other translations of the last scripture referred to, have been sought for and obtained. The French translation is now before me. But as there is no particular additional light to be obtained from any of these, I shall not attempt to elucidate the subject by the aid of any other translation; but rather by an explanation of the common version. There shall be no more thence i. e. from that time, an infant of days. From what time? From the time that God creates Jerusalem a rejoicing and her people a joy. An infant of days merely, which has not attained to that of weeks, months, or years; on account of its native infantile imbecility, is not in the least qualified to understandingly take any part in divine worship, or in scenes however interesting they may be, which are constantly transpiring before it. There will be no such there. There will be none there but such as can appreciate and take part in the glorious scenes that are constantly passing before the inhabitants of that blissful region. But many will ask, Are the infants who die a few days old excluded from heaven? We expect not, certainly. For Jesus said, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God." And we do not see why the phrase, "little children," does not embrace the least. But it is objected, that this idea makes one scripture clash with the other. Now to obviate this difficulty, we will let inspiration itself explain this subject. Mal. iv, 2: "But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth and grow up as calves of the stall." If any ask, when shall this be? we answer, at the resurrection of the just. There will be a healing in the wings of the Sun of righteousness, when he shall fly from heaven to gather his elect, and forever exclude every malady, and even death itself from having any more power or dominion over them. Also it is from the grave that they will go forth and grow up as calves of the stall. If any believe it is when they first go forth on the new earth, after the conflagration described in verse 1, we reply by asking if any can believe it consistent to suppose the saints will remain 1000 years, spiritually in embryo after having been born of God?

But it may be objected, that this is contrary to the order of the prophecy; for it is supposed that prophecies in their progress, always look forward and not backward. But we as confidently believe and assert, that after having described the final conflagration, the prophet goes back to the first resurrection and describes another class of events which reach down to the new earth. He then goes back and gives predictions to be fulfilled before the first resurrection, and thus ends his prophecy.

Thus the saints will go forth from the grave, at the first resurrection, and grow up as calves of the stall. It is at the second birth they will thus expand so rapidly; not perhaps in stature at all, but in those intellectual and heavenly endowments which will qualify them to engage understandingly in the blest employ of heaven. If any are desirous to know to what extent this expansion will take place, the words of the Lord will answer. "Verily, verily I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist; notwithstanding he that is least in the kingdom of heaven is greater than he." Matt. xi, 11. That comprehension of mind, that heavenly wisdom which characterized the man of whom it was said, "He shall go before him in the power and spirit of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just," was, while on earth, inferior to what the veriest infant will be after it is made alive by the powerful Spirit of God that searcheth all things. Who would not aspire after those blessed, those expanded attainments? "It doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is." Verily "there shall be no more thence an infant of days." For they all, then will have become the intelligent co-operators in the blessed work of heaven.

Nor will there be an old man that hath not filled his years; i. e. no premature old age there. They will all be strong with immortal vigor, without premature decay, or the infirmities of old age.

"For the child shall die an hundred years old, but the sinner being an hundred years old shall be accursed." Here all are ready to inquire, will the curse be there? will the sinner inhabit that realm? and death any more destroy the inmates of the kingdom of God? John, in view of a period far in the future, says, "There shall be no more death." Further than this some have been able directly, to make any reply to these astounding questions.

Believers in the millennium, and future age, bring this scripture as a successful barrier against some points of our faith, while they boast that it is a sufficient support to their own. Whereas, if they could see that the first clause of the verse cuts off entirely the idea that there will be any further propagation of the human species, and consequently a refutation of their own leading sentiments, i. e., the millennium and future age sentiments, they would doubtless be much less inclined to exhibit it as a refutation of the sentiments of others.

It has indeed to the writer, long been an afflictive mystery; and had the time which the prophecy covers contained in the three preceding verses, begun with the creation of the new heaven and earth, as the record of the prophecy begins, doubtless it ever would have remained thus. But the time in which the fulfillment of this prophecy begins, is at the first resurrection, instead of its being at the creation of the new earth; hence all mystery vanishes at once; and we see how literally every word of this prophecy must be fulfilled. For we now see that long after the Lord has created Jerusalem a rejoicing and her people a joy, at the first resurrection; yes, a thousand years after he has there begun his peaceful reign over all the saints made immortal, and the judgment of the wicked will have progressed down to the time of its execution, the antediluvian child a hundred years old not yet arrived to manhood at that age, who took part in worldly scenes when the earth was filled with violence, will come up at the second resurrection to sink down under the pangs of the second death.

The grey-headed sinner of a hundred years old, in modern times whose name had perhaps become venerable by years, will come up at the same time, to wither away under the awful sentence, Depart from me ye cursed. Then after this, at the creation of the new heaven and the new earth, Rev. xxi, 4 will be fulfilled to the very letter. "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain, for the former things are passed away."

After this they shall build houses and inhabit them; they shall plant vineyards and eat the fruit of them. They shall not build and another inhabit, they shall not plant and another eat. By this we understand that there will be none to extort from them, by fraud or violence, the fruit of their labors under that equitable reign.

"For as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands." Here is another passage hard to be understood; for we usually understand the days of a tree, in this country, to be from a hundred perhaps to five hundred years. Hence if the lives of the immortal saints are not longer than that, it could not with propriety be said, "Of his kingdom and dominion there shall be no end," especially so far as the continuance of his subjects is concerned. But perhaps some historic facts respecting some species of trees, may somewhat relieve our minds on the scripture before us.

The Comprehensive Commentary, in a note under Ps. lii. 8, speaking of wild olive trees, in 1834, growing in the garden of Gethsemane, says, "Eight of the trees are so large that they are said to have been in existence ever since the time of Jesus Christ. Although Titus cut down all the wood in the neighborhood of Jerusalem, yet it is not improbable these trees may have arisen from the roots of the ancient trees, because the olive is very long lived, and possesses the peculiar property of shooting up again, however frequently it may have been cut down." In a note under the scripture we are now examining, it is said, "To the terebinth and the olive, common tradition, in Palestine, assigns thousands of years." Scott in C. C.

The cedar is a large and noble evergreen tree. Its lofty height, and its far extended branches, afford spacious shelter and shade. The wood is very valuable. It is of a reddish color, of an aromatic smell, and reputed incorruptible. This is owing to its bitter taste, which the worms cannot endure, and its resin which preserves it from the injuries of the weather." Enc. Rel. Knowledge. A fit object indeed, in its natural durable qualities, with which to compare the immortal saints.

In the Comprehensive Commentary, in a note on this same scripture, it is said, "The people of the east have a peculiar desire for long life; hence one of the best and most acceptable wishes is, May you live a thousand years. May you live as long as the Aalijree; i. e. the Banian or Ficus Indica. I never saw a tree of that description dead, except when struck by lightning. And to cut down one, would, in a Hindoo's estimation be almost as great a sin as to take life. I do not think this tree will die of itself; because it continues to let fall its own supporters, and will march over acres of land if not interrupted." Roberts.

The Banian or Bur-tree, Ficus Indica; says Mr. Forbes, is equally deserving our attention; from being one of the most curious and beautiful of nature's productions in that genial climate where she sports with the greatest profusion of variety. Each tree is in itself a grove, and some of them are of an amazing size, as they are continually increasing, and contrary to most other animal and vegetable productions, seem to be exempt from decay.

The Hindoos are peculiarly fond of this tree. They consider its long duration, its outstretching arms and overshadowing beneficence as emblems of the Deity, and almost pay it divine honors. Some of these trees, according to Noarchus, cover a circumference of five acres, and extend their branches so far, that ten thousand men may easily shelter under them. Geog. View of the World.

There is one good reason why we should adopt the above history as the most authentic; that is, the lives of these trees are lengthened out vastly longer than what will answer the purpose of the historians, in order to prove their own doctrine. Therefore instead of taking any of the above described, they consider it to be the oak which the prophet refers to; the duration of which is not considered to continue at most more than a thousand years;—that millennial period which they believe the prophet had in view. Now according to the history of any of these trees there could not be a more fit object selected from this world with which to compare the lives of the immortal saints than any of these.

Again, if the Banian does not die of itself, having self-supporters, and is not subject to decay, and is destined to live through to the end of the present state of things, it seems to be as fit an object as we can find in this world with which to compare the saints, as they are destined to live through as long as that world which is to come endures.

Verses 23, 24, are only an expression of some additional particulars, to show us more fully the desirable state of things in that reign from which all evil is forever excluded, after tears are wiped from off all faces. Chap. xxv, 8. Verse 25 is parallel with verse 6 of chap. xi, so far especially as animals are referred to; describing their perfect mildness, and of course applies to the same period, and refers to the same

harmless, peaceful events, the climax of which is. "They shall not hurt nor destroy in all my holy mountain, saith the Lord."

Blessed day, when there will be nothing to destroy or even hurt in all the holy government or kingdom of God.

Men had previously, during all the ages of this world, been not only hurt, but destroyed, by the various workings of a long catalogue of fatal diseases; by the insupportable gnawings of ghastly famine; by the venom of numerous classes of poisonous reptiles; by exposure to a multitude of savage beasts of prey; and what is most horrible of all, he has ever been exposed to the more savage hostility of his fellow man, equipped against him to execute the work of death. But then will be brought about a change the most congenial to the righteous, a reversion to them the most desirable, when there will be no more of these to hurt or destroy in all the extended realms of God's dominion. All these then will have passed away.

Reply to question 5. Dan. ii. 44 will be fulfilled at the close of probation. All the subjects of that kingdom are at that time redeemed forever from sin, and although the great mass of them are not redeemed from the grave, there will be 144000 alive, already redeemed from the grave, "being the first-fruits unto God and to the Lamb;" without spot or wrinkle, wholly fitted for the subjects and service of God.

The Son of God will have finished his work in the heavenly Sanctuary, taken off his priestly garments, [Lev. xvi, 23.] and asked the heathen for his inheritance and the uttermost parts of the earth for his possession, [Ps. ii, 8.] and it is given him. He then puts on the garments of vengeance, [Isa. lix. 17.] all ready to repay fury to his adversaries—to dash the nations in pieces like a potter's vessel; [Ps. ii, 9.] all ready to exterminate the rebels from off the territory granted. Ps. ii, 8. The king is crowned, the seat of empire is all prepared, enough of the subjects, who are called, and chosen, and faithful, are eternally redeemed from sin and death, to successfully carry forward the work of conquest, of extermination and accession; and all this, too, before the nations begin to be dashed—in the days of those kings.

Further, that Christ will take the throne of David before his second coming, is evident from several scriptures. Dan. vii, 13, 14. "Behold one like the Son of man came with the clouds of heaven and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations and languages should serve him." This must be before the second coming of Christ unless it be claimed unjustly, that the Ancient of Days is on earth before that time; for he came to the Ancient of Days, and was brought near before him. That this transaction is not on earth, is evident from the parable of the nobleman [Luke xix] who went into a far country to receive for himself a kingdom and return, unless it be again assumed that the ten servants to whom he delivered ten pounds, with the injunction to occupy till he come, were angels of heaven instead of being inhabitants of this world; and the question would then arise, What citizens of heaven [verse 14] "hated him and sent a message after him, saying, we will not have this man to reign over us." If the foregoing is correct reasoning, verse 15 shows conclusively that the nobleman received his kingdom before he returned to call his servants to an account. Hence it is in the days of these kings that the God of heaven shall set up a kingdom.

Reply to question 6. Rev. xix, 7, 9, and xxi, 2, 9, refer to the same object, but not to the same time or event, there being a thousand years between. We see no good reason why the saints should lack white raiment because the New Jerusalem is arrayed in it; since in Jer. xxiii. 6. the Lord is called our RIGHTEOUSNESS. We believe he has righteousness enough to clothe not only the New Jerusalem, but all the saints with immortal glory. And since we read in Rev. xxi, 23. "The glory of God did lighten it and the Lamb is the light thereof," we conclude it will be

eternally clothed in the righteousness of God and his Son; the same with which the saints are clothed. And as she is the Mother of us all, [Gal. iv, 26.] we conclude it would not be unreasonable to suppose the Mother might with propriety be arrayed in the same righteousness that her children are. S. P.