SAINTS' INHERITANCE by J. N. Loughborough

Publishing Committee · Battle Creek, Mich. · Jun 9, 1859

SAINTS' INHERITANCE.

By J. N. Loughborough

BY J. N. LOUGHBOROUGH.

"Blessed are the meek; for they shall inherit the earth." Matt. v, 5. (Continued.)

THE TIME FOR THE ESTABLISHMENT OF THE KINGDOM.

It cannot be expected in this brief work, that we can say much on this point. We shall however notice a few texts that have a bearing on this subject, and for a more detailed exposition shall refer the reader to works on the prophecies of Daniel, and the exposition of Matt. xxiv, published at the Review Office, Battle Creek, Michigan. In selecting testimony on this point, we shall look at the texts that speak of the bringing in of the new-earth state.

Peter in his second epistle, [chap. iii, 10,] says: "The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up." Verse 13. "Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." This testimony shows that the time when the earth becomes an abode for righteousness, or as some render the text, "wherein the righteous shall dwell," is after the fires of the day of the Lord have purged the works of the Devil out of it. This must locate this inheritance after the destruction of the wicked; for the prophet says: [Isa. xiii, 9:] "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." Then the establishment of the kingdom on earth, must be after the second coming of Christ, and after the destruction of those "that know not God and obey not the gospel of our Lord Jesus Christ."

This kingdom follows those represented by the four beasts of Dan. vii. In verses 17, 18, we read "These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the Most High shall take the kingdom, and possess the kingdom for ever, even forever and ever." The powers represented by the symbols of the four beasts are not complete until the little horn has accomplished its work. The kingdom is not given into the hands of the saints until the work of this little horn is completed; for by reading Daniel ii, where are introduced symbols of the same kingdoms, we learn that when the God of heaven sets up a kingdom, it is by the image's being dashed in pieces and becoming as the chaff of the summer's threshing floor," &c. But by comparing the work of the little horn, [Dan. vii,] with that of the "man of sin," [2 Thess. ii,] it will be clearly seen that they are identical, and therefore, that the work marked out as the stone's smiting the image on the feet can be nothing else than the events by which the nations are dashed in pieces at the coming of Christ. With these points before us, it must be clearly seen that the kingdom cannot be established prior to Christ's second advent.

The above conclusion is also confirmed by the testimony of Dan. vii, 21, 22: "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." This shows that the time when the saints possess the kingdom is after judgment is given to the saints. Verse 27 shows that our conclusion, previously made, concerning the locality of the kingdom, is correct. "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom" &c. A kingdom under the whole heaven could be nothing less than the whole earth. This conclusion is also confirmed by the testimony of verse 18: "But the saints of the Most High shall take the kingdom," clearly implying that they will take the same territory as their kingdom, over which the four beasts have ruled.

But you have probably been ready to claim long ere this, that the kingdom of God is spiritual, and that it was established at the time of our Saviour's first advent, because Christ said, as recorded in Luke xvii, 20, 21: "The kingdom of God is within you." This, it is claimed, is sufficient to show that the kingdom is spiritual, as it was then said to be in the disciples of Jesus. But are you sure that the kingdom was in the disciples? We will quote the testimony: "And when he was demanded of the Pharisees, when the kingdom of God should come," &c. You see it was the Pharisees, whom he had previously called hypocrites, to whom he says "the kingdom of God is within you." Was this spiritual kingdom established in the hearts of hypocrites? It was, if Christ meant to teach them by this testimony that the kingdom of God was in their hearts. But, say you, the kingdom is in the hearts of the saints. This text will not prove it. The thing demanded in this text is, when shall the kingdom of God come? Christ does not say as some would claim, that it had already come, but this very answer shows that the coming of the kingdom was a future event. He says "neither shall they say (when it comes) Lo here!" &c.

If Christ meant to teach in this text that the kingdom had already come, what can you make of the prayer he taught his people to pray, [Matt. vi, 10,] "Thy kingdom come"? Every saint to the end of this age may pray, "Thy kingdom come," because the kingdom will not come till the "nobleman" returns, "having received the kingdom." The idea we gain from Luke xvii, 20, 21, is that when the kingdom of God comes, it will not be in a secret manner, but all will know it, and there will be no opportunity or necessity for any to say, "Lo here! or lo there!" for the kingdom of God will be "within you," or, as the margin reads, "among you." That this is the idea Christ meant to teach, is plain from what he immediately told his disciples. Verses 22-24. "And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. And they shall say unto you, See here! or, see there! go not after them, nor follow them; for as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day." This language agrees with that used by Christ concerning his second coming. Matt. xxiv, 26, 27; Mark xiii, 21, 23. And instead of Luke xvii, forming an objection to the position we have taken, it shows that the kingdom is yet future.

But if we were to admit that the kingdom was spiritual, (mystical,) and that it was established in the days of Christ's first advent, we should find ourselves involved in a great difficulty on Dan. ii, which shows that the kingdom of the God of heaven is not set up till the Roman Empire is divided into ten parts; whereas in the days of Christ, and for 300 years after, no such ten parts existed. The Roman Empire was divided into ten parts between the years 356 A. D., and 483. Then the image could not be smitten on the feet prior to 483 A. D., therefore, the kingdom of the God of heaven, brought to view by Daniel, was not established in the days of Christ's first advent.

Were we to claim that the image was smitten in the days of Christ, and that since that time the kingdom has been gradually set up, we should find

facts against us; for, if you call the gospel the kingdom, where has it had the power to break one toe of the image in pieces? Facts show that instead of the stone's smiting the image, the image has smitten the stone all the way through the present dispensation; and for proof of this, read the history of the persecutions that have befallen the gospel church by the hands of the Pagan and Papal powers; for which, see Fox's Book of Martyrs, and Buck's Theological Dictionary.

Again, we see by reading Matt. xxv, 31--34, something further concerning the time when the kingdom shall be given to the saints for a possession, as also the locality of that kingdom. "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on his left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

What kingdom was prepared from the foundation of the world? According to this text, it is the one the saints are to inherit. Are the saints at that time called to inherit heaven as a kingdom? If you say, yes, we would ask, Was the heaven which you suppose the saints are to inhabit, where God dwells, prepared at the foundation of the world? We can conceive of no kingdom that was prepared from the foundation of the world, but the earth itself. When God had created the earth, and beautified it, and pronounced it very good, he gave man dominion over it. Gen. i, 26. As we are told, [Micah iv, 8,] this first dominion is to come to Christ, so the kingdom prepared from the foundation of the world, is the earth itself.

The above text also furnishes some evidence as to the time of the giving of the dominion and greatness of the kingdom under the whole heavens unto the people of the saints of the Most High. It is when the Son of man is seated on the throne of his glory, and all nations are gathered before him, and he makes a final separation, consigning one party to the flames and receiving the other to possess the kingdom. It has been argued, quite conclusively too, that the wicked cannot be thus consigned to the flames till after their resurrection, which Rev. xx, locates at the end of the 1000 years, after Christ's second advent, as it also does their destruction. And, therefore, the time when the saints are called to possess this earth as a kingdom must be a thousand years after Christ's second advent, as it could not otherwise be after the resurrection of the wicked.

Certain it is, according to Peter's argument, that it is after the earth is made new that the saints are to receive it for an inheritance. "We look for new heavens and a new earth, wherein dwelleth righteousness." The earth is to become an abode for the righteous after it is purified by fire; and yet, after that purification, it will be the earth that it is now, in the same sense that this earth is the one that existed before the flood. This earth is composed of the same material that existed before the flood, and yet it is said, that "the world that then was, being overflowed with water, perished." And so of this earth, when it has been melted and undergone a change by the action of fire, it will become a new earth, in which the saints will dwell.

If this earth is not to become the abode of the saints until it is made new, we see it will have quite a bearing in the settlement of the question when the kingdom is established on earth, to learn, if possible, when the earth is made new. Peter says, [2 Pet. iii, 10,] The day of the Lord will come, in the which this earth is to be melted, and a new earth is to be brought in. This, of course, does not fix the definite point when this change shall take place, further than that it is said to be in that day. The day of the Lord we understand commences with events just prior to Christ's second coming, and concludes after the wicked are destroyed for ever out of the earth, which we see by Rev. xx, is in the "little season" after the thousand years. So this text would not fix the definite point for that event, save that it shows that it will be in the day of the Lord.

At what point in that day is the new earth brought in? now becomes an important question. Some have argued that it will be at the very commencement of that day; that at Christ's second advent the saints will be caught up to meet the Lord in the air, and that they will then enter the New Jerusalem while the wicked are being destroyed, and the earth melted. Some have claimed that there the Prophet's testimony applies: [Isa. xxvi, 20:] "Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment until the indignation be overpast." Although we agree with the position that this text is a call for God's people to hide themselves while this earth is undergoing its purging by fire, yet from the testimony that immediately follows, we conclude it cannot apply till after the thousand years. "For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain." Here is a coming of the Lord out of his place, and the special object of that coming is stated. When he thus comes to punish them, the earth no more covers her slain. So it must be that at that point all the wicked are resurrected, which to our mind is conclusive evidence that this text has a better application at the end of the thousand years.

What to us seems a serious difficulty, presents itself in the way of the view that the new earth is brought in at the beginning of the thousand years. It seems from Peter's testimony that when this purifying of the earth takes place, the works in it are destroyed. But is it consistent to suppose that after this earth has been cleansed one thousand years, and during that time been the place "wherein dwelleth righteousness," that all the wicked rebels that ever were upon it, shall be resurrected in one vast body out of the purified earth, and go up on the beautiful plains with Satan at their head, and that then fire and brimstone is rained from heaven upon those glorious fields of verdure to destroy the wicked?

By the above remarks, we do not dispute that the wicked will be raised at the end of the thousand years; that they will come round the New Jerusalem and be destroyed. And then we understand is the time when they shall "see Abraham, Isaac, and Jacob in the kingdom, and they themselves thrust out." The kingdom, we understand is first established in the city, and that finally when the earth is purified, the "dominion and greatness of the kingdom" will be "under the whole heavens." If the earth is made new, and the wicked are upon it when they see the kingdom, they would virtually be in the kingdom, and how could they then see "themselves thrust out?" Again, if the whole earth is made new and constitutes the kingdom when they behold it, where is their stand point from which they can behold, and be themselves out of the kingdom? But it is all plain with the view above suggested, that the kingdom is first established in the city, and after the wicked are cut off and the earth cleansed that the dominion is extended under the whole heaven.

It has been supposed by some that Christ's kingdom cannot be established at all, until he takes possession of the whole earth, destroys the wicked, and establishes a peaceful reign upon it; but we do not understand that that is necessary. When he establishes his kingdom, the heathen are given into his hands that he may "break them with a rod of iron, and dash them in pieces like a potter's vessel." The Lord says of Christ, [Ps. ii,] "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." This we understand takes place when the testimony of Dan. vii, 13, 14, is fulfilled: "I saw in the night visions, and, 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," &c. Some suppose this to refer to Christ's second coming. This cannot be, for when he comes the second time, he comes away from the Father; but this testimony speaks of a time when he is "brought near before him" to receive a kingdom. And in the parable of the nobleman going into a far country to receive a kingdom, we read: "When he was returned, having received the kingdom." So he receives the kingdom before he returns. But at this point we will notice

THE THOUSAND YEARS OF REV. XX.

Perhaps a query has already been raised in the minds of our readers concerning the thousand years' reign of the saints, and the condition of the earth during that thousand years. From the positions taken in this work, that the saints will not inherit the earth until it is made new, and that the earth is not made new until the wicked are destroyed, it would be justly inferred that the saints do not inherit the earth until after the thousand years. So it is demanded here that something should be said concerning the position of the saints during the thousand years, also concerning the condition of the earth.

Various opinions are extant concerning the one thousand years, and it cannot be expected that in this brief work we shall go into a detailed examination of all those views, but we wish to throw out some ideas, which, if received, will in themselves meet these various positions concerning the thousand years.

Perhaps we are safe in making the assertion that all are agreed that this thousand years when Satan is bound, is at the end of six thousand years from creation, (which are now nearly expired,) for there are so few exceptions that they are of no note. The great difference of opinion is in regard to the work of that period, rather than the period itself. One class claim that this thousand years is prior to Christ's second advent, during which all the world is to enjoy a peaceful reign, having been converted at the commencement of that period. But we consider that we have said sufficient in this work to refute the idea of the world's ever being converted, or of a millennium prior to the second advent of Christ.

Another class have taken the position that the thousand years' reign is on the earth, after the second advent of Christ, before the earth is renewed. This position to us seems the wildest of fancies, especially as the idea has been connected with it, that during that period probation is still to continue, and in that thousand years the saints will reign over, and teach mortal nations who are to increase during that period; and the Devil is to be let loose at the end of that period and deceive that company who have never known his wiles, (and even those holding these views cannot show that one of those among whom Satan is permitted to go, escapes his deceptions,) and those deceived are all devoured by fire from God.

Some of the principal reasons urged for this faith, we shall briefly notice.

First. Two texts are collated together and made to read as though they were one: "They lived and reigned with Christ a thousand years." Rev. xx, 4. And, "We shall reign on the earth." Chap. v, 10. Now we believe the testimony of both these texts, but they do not say that the saints will reign on earth a thousand years. They will reign on earth for ever and ever, but that will be in the "new earth wherein dwelleth righteousness," or wherein the righteous shall dwell. The text does not represent that Christ will reign on earth a thousand years; but "they shall reign with Christ a thousand years!"

Second. The claim is, if the saints reign a thousand years, they must have somebody to reign over,

and so it is claimed that they reign over mortals. But if they cannot reign a thousand years unless they have mortals to reign over, who are on probation, how can they reign for ever and ever without the same?

Christ's promise to the twelve apostles was, "Ye also shall sit upon twelve thrones, judging the twelve tribes of the children of Israel." Matt. xix, 28. Then the saints are, at some point, to reign with Christ, and in that reign accomplish a work of judgment. This is to be "when the Son of man shall sit in the throne of his glory." Paul also inquires, [1 Cor. vi, 2, 3,] "Do ye not know that the saints shall judge the world? ... know ye not that we shall judge angels? how much more things that pertain to this life?" This judgment is contrasted with judgment concerning things pertaining to this life, and therefore we understand it to refer to a future judgment. We read also in Ps. cxlix, 5, 9: "Let the saints be joyful in glory. . . . Let the high praises of God be in their mouth, and a two-edged sword in their hands, . . . to execute upon them the judgment written: this honor have all his saints." From the above texts we learn that there is a work to occupy the thousand years' reign, although there may be no mortal nations for saints to reign over during that period. The saints are to participate with Christ, in passing sentence on the wicked nations of earth.

When the saints sing, "We shall reign on the earth," they are already kings and priests, and are prostrating themselves before the throne in heaven. They sing of Christ, "Thou hast redeemed us to God by thy blood out of every tongue, and kindred, and people, and nation." Although this language quoted is the language of the four beasts and four and twenty elders, it is probably what all the saints will sing after their final deliverance. If this is the case, then the saints will, at some time, go to heaven, and thus prostrate themselves in adoration before the throne.

THE SAINTS WILL GO TO HEAVEN.

Those who claim that the thousand years' reign will be on earth, generally claim that the saints will never go to heaven; and therefore, if they reign a thousand years, it must be on earth. Our reply is, The word says, "They shall reign WITH CHRIST a thousand years;" and we shall proceed to show that at the commencement of the thousand years, at least, they are with Christ in heaven. There is no direct evidence to show that the thousand years' reign is upon earth, or that the saints will be on the earth again after their ascension, till the end of the thousand years; we have hence concluded that the thousand years' reign is in heaven.

But we will produce some additional evidence that the saints will go to heaven. Paul's testimony in 1 Thess. iv, is, "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." But, says one, they immediately come down again, and possess the earth. Our reply is, That is all assumption; for there is no evidence to prove that they are on earth again till the end of the thousand years, when the wicked are said to "come around the camp of the saints and the beloved city." But there is evidence to show that after they are redeemed they go to heaven and sing the song of redemption. We read, [Rev. xv, 2, 3,] "And 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." Here is a company that are to stand (after they are delivered) "on the sea of glass." Where is the sea of glass? John tells us in Rev. v, 1, 6: "After this I looked, and, behold, a door was opened in heaven." We read of many things which he saw; but in verse 6 he says: "And before the throne there was a sea of glass like unto crystal." There can be no dispute as to the locality of the sea of glass. It is immediately before the throne of God in heaven. Here then is direct evidence that the saints will go to heaven, for they are to sing the song of their deliverance on the sea of glass, which we find is before the throne of God in heaven.

Again, Christ's teaching to his disciples, as recorded in John xiii and xiv, is proof that the saints will go to heaven at his second advent. In chap. xiii, 33, we read: "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, [verse 36,] "Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards." Christ had told the Jews, [John vii, 33,] "I go unto him that sent me." Then Christ's testimony to Peter is: Thou canst not now follow me to heaven, or to him that sent me, but thou shalt follow me to him that sent me after I have been there. In the commencement of chap. xiv, Christ shows them just how this promise to Peter shall be verified: "Let not your heart be troubled; 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." Here again is direct evidence that the saints will go to heaven with Christ after his second coming. All must admit that the first verses of John xiv, are an explanation of what Christ had told Peter; namely, Thou canst not follow me now to him that sent me, for that testimony was the very thing which had troubled the hearts of the disciples.

Inasmuch as there is no testimony to show that the saints do not go to heaven with Christ after his second advent, we claim that the opposite is fully sustained by the testimony we have noticed. The saints are to "reign with Christ a thousand years." We have found already that they commence that thousand years before the throne IN HEAVEN. Who will venture to claim that the thousand years' reign is on earth, with no evidence that there is a man on earth from the time the thousand years commence, till they end? But, says one, there are certain promises which have been made to certain nations, that have never been fulfilled; and they cannot be fulfilled in the new earth state, and so we have concluded they will be fulfilled during the thousand years, when the saints will reign over mortal nations, and those nations will be on probation, and many of them become converted. We have not space here to notice, one by one, those peculiar promises that are spoken of, but we shall object to this conclusion that has been drawn concerning those promises.

To claim that men can find pardon for their sins after the second advent of Christ, is to strike against the plainest declaration of holy writ. Says Christ, [Rev. xxii, 11,] "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." Here we learn that just previous to Christ's coming, the solemn decree goes forth, showing that each class must still occupy the position in which they then stand. But, says one, the class who are to have probation, are neither just nor unjust. We reply, There is no such class recognized in the word of God. Says Christ, "He that is not with me, is against me; and he that gathereth not with me, scattereth abroad."

Concerning those promises before referred to, a portion of them have been fulfilled. Many of them are conditional; for the conditions are distinctly expressed, and as the people failed to fulfill the conditions on their part, of course, the promise being conditional, becomes null and void. Of promises that have reference to national blessings, I see not how they could be otherwise than conditional. To claim that God will bless a nation irrespective of its character, is contrary to all his past dealings with his people. Although there may be instances where promises of national blessings are given, and no condition expressed, yet such condition is always to be understood. The Lord says, [Jer. xviii, 7--10,] "At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them."

There is no principle recognized in the word of God, by which pardon can be obtained after the second advent of Christ. It cannot be effected by the mediation of Christ; for that ends when he lays aside his priestly garments and takes his position as a King. When Christ ceases his mediation, he that is unrighteous must be so still. Mercy then no longer pleads. The offering of beasts could be of no avail, for Christ has for ever cut the wicked off from having any interest in his blood; they must remain filthy still. If they offer beasts, the blood of beasts cannot take away sins. Because there is no principle recognized for salvation except the intercession of Jesus, we can see no chance for salvation after that intercession ends; so there can be no probation after his second advent.

It is argued that "Christ's kingdom is not a sky kingdom; but the earth is the territory of the kingdom." And "if the kingdom is established at the coming of Christ, it must be that the thousand years' reign is on the earth." Now I shall not disagree with the first position that the earth is to become finally the kingdom; for "the kingdom and dominion, and the greatness of the kingdom under the whole heavens," is to be given to the saints of the Most High. It is the new earth, however, that is to be the inheritance of the saints. As regards the kingdom's being established at the coming of Christ, we understand his kingdom does commence when he puts on his kingly robes. The government, or kingdom, we understand is fully organized in the city above, and when sinners are destroyed out of the earth and the earth made new, the dominion and greatness of that kingdom will be under the whole heavens. We are now led to inquire into the condition of the earth during the thousand years.

(To be Continued.)