DEBATE IN MILLERSBURG, IOWA.
By B. F. Snook
THE debate long pending between myself and Eld. W. G. Springer began Jan. 13, and continued five days. The following proposition was discussed:
1. The Scriptures teach that the kingdom of Christ was fully set up on the day of Pentecost. Springer affirmed; Snook denied, and affirmed that the kingdom of Christ will be set up synchronous with the second advent of Christ. Springer's proof was drawn from the four following sources: 1. Assumptions. 2. Assertions. 3. Misapplication of scripture. 4. Misrepresentation of his opponent. He asserted, first, that on the first Pentecost after his resurrection Christ took David's throne. Proof. David's throne is God's throne, and God's throne is David's throne. Christ then took God's throne. Therefore he took David's throne. Reply. I granted that David's throne on the earth was God's throne, and that God's throne on the earth was David's throne; but then, query, Eld. Springer, Is God's throne in heaven David's throne? O, no, he responded. My argument then was as follows: 1. God's throne in heaven is not David's throne. 2. Christ was seated on God's throne. 3. Conclusion. Therefore Christ did not take David's throne. Failing here, he then asserted that David's throne merged into God's throne. And what think you, reader, was his proof? "The Lord giveth, and the Lord taketh away." This was his only proof, and he confessed that it did not fit his application. I then showed that Christ reigns as Priest on his Father's throne [Zech. vi, 13, 14]; that his reign as Priest will cease at the close of probation [1 Cor. xv, 24, 25]; that then he will take his own, or David's, throne, and reign forever. Rev. iii, 21; Isa. ix, 6, 7; Luke i, 32, 33; Matt. xxv, 31. Second. He asserted that on the day of Pentecost Christ was crowned with glory and honor. Proof. "But we see Jesus who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man." Heb. ii, 9. Reply. This does not say that he was crowned to reign as King, but for the suffering of death, that he should taste death for every man, and hence has no reference to any act of coronation in heaven. When was Jesus thus crowned? Springer said, when he ascended to heaven. But I proved that it was before his death. "For he received from God the Father honor and glory WHEN there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased." 2 Pet. i, 17. Third. He asserted that Christ is our Law-giver. This I showed could not be, from the following reasons: 1. James says there is but one Law-giver [chap. iv, 12], which implies but one. Isaiah says the Lord is (not will be) our Law-giver. Chap. xxxiii, 22. Hence as God is Law-giver, and as James says there is one Law-giver, we must conclude that Christ is not a Law-giver. 2. Christ is our Mediator. He mediates between God, the Law-giver, and man, the law-breaker; but if Christ is Law-giver, then unless he is Mediator between man and himself (which is impossible) we have no Mediator, and hence no salvation. As the Eld. failed thus far, we challenged him especially on the following points: 1. To show that on the day of Pentecost Christ took David's throne. Of course he failed to do it. 2. To show that Christ was then crowned King. In this he also failed. 3. That as I knew it was impossible to show that the kingdom was set up on the day of Pentecost, I would give up the debate if he would prove that any kind of a divine government was then set up. This was reducing the whole matter to a nutshell, and giving him all chances for a victory. But alas for his poor theory! though it could have been saved by one small text of scripture, it was lost. That one text was not; and here his defeat was clearly visible. He did not make any appearance of argument toward proving that any kind of divine government was set up on the day of Pentecost. I proved that the kingdom will be set up synchronous with the second advent of Christ, from the following: 1. The time when the feet of the image are smitten. Dan. ii, 34, 45.86The kingdom of God cannot be set up till the feet of the image are smitten. They could not be smitten before they existed. As they represent the divided state of Rome, they did not exist for three hundred years after Christ. Hence it is impossible that the kingdom be set up within three hundred years of the day of Pentecost. But the image yet remains to be smitten, which will be done when probation ends, with the destruction of the wicked powers of earth, in connection with the advent of Christ. Dan. vii, 9; viii, 25; Ps. ii, 9; Rev. xi, 15-18. 2. There will be a plurality of kingdoms when God's kingdom will be set up. "In the days of these kings (kingdoms, Septuagint) 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 kingdoms, and it shall stand forever." Dan. ii, 44. I showed that on the day of Pentecost Rome was undivided; hence there were then not a plurality of kingdoms; consequently God's kingdom was not then set up. I showed that there will be a plurality of kingdoms when Christ will come again. Rev. xi, 15. That in their days God can and will set up his kingdom. 3. The time when the saints possess the kingdom. "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." Dan. vii, 21, 22. This power makes some kind of war with the saints. 1. Till the Ancient of Days comes. 2. Till judgment is given to the saint. 3. Till the time comes for the saints to possess the kingdom. Query. Did the Ancient of Days come on the day of Pentecost? No. Did the Papal power wage war upon the saints up to that day? No, for he did not come into existence for five hundred years afterward. Hence the saints did not then possess the kingdom; but they will possess it when Jesus comes. Matt. xxv, 31. When the Son of man shall come in his glory, then shall he sit upon the throne of his glory, and before him shall be gathered all nations, then shall he say to the righteous, Come, ye blessed of my Father, inherit the kingdom. 4. 2 Tim. iv, 1. "I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom." This text proves our position most conclusively. From it there is no escape. If Christ made his second advent on the day of Pentecost, then his kingdom was set up; but if his second advent is yet future, his kingdom is also future. 5. The saints cannot now inherit the kingdom. "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." 1 Cor. xv, 50. But they will be made immortal when Jesus comes. Verses 52, 54. They then will inherit the kingdom. Matt. xxv, 31. 6. We next proved that entrance to the kingdom is to the saints a matter of promise, and is also conditional. 1. James says, "Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, heirs of the kingdom which he hath promised to them that love him?" Chap. ii, 5. Query. If the saints already have the kingdom, how can it be a matter of promise? The very fact of its being a promise is as conclusive proof of its futurity as the fact that eternal life is a promise is proof that the saints do not possess it yet, and that it is future. 2. Acts xiv, 22. "Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." This text settles the controversy. Campbeltites teach that all baptized believers are in the kingdom; but here we find the Lord's disciples, who had been baptized, admonished to faithfulness, and to continue in patience, in tribulation, that they might enter into the kingdom. Query. How could this be if they were always in the kingdom? Eld. Springer said they were admonished to enter into the kingdom that they were already in. We urged him to tell how this could be, but all in vain: it was beyond his wisdom. Such a miserable evasion only proved the imbecility of the system he was trying in vain to save from sinking. 3. 2 Pet. i, 10, 11. "Wherefore the rather, brethren, give all diligence to make your calling and election sure; for if ye do these things ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." This is corroborative of the above, and triumphantly sustains our position. Every effort made to reply was but an effort to cover up and evade their force. Never did I more fully realize the gigantic force and power of the truth than in this discussion. And never did I more realize the weakness of the strong when fighting the truth. God's word will prevail in spite of all the efforts of the adversary to put it down. We will conclude next week, with a synopsis of the arguments on the Sabbath question.
B. F. SNOOK.