The time of setting up the kingdom is not revealed in the Scriptures. But the Saviour says, “When ye see these things come to pass, know ye that the kingdom of God is nigh at hand.” Luke 21:31. By certain signs given we may know when it is near.
But before we enter upon a direct argument to show that it is near, we will examine the difficulties which stand in the way of many, and which, if not noticed, might prevent their reception of the evidence. The chief difficulties are these: 1. A belief in the doctrine of the millennium, or the conversion of the world. 2. A belief in the restoration of the Jews to their national pre-eminence. These points are sometimes united, or so connected as to be made to prove each other. But the proof properly falls under two distinct heads.
As both these doctrines rest on the interpretation of certain prophecies, and as there are great differences of opinion in regard to the meaning of these prophecies, it is necessary, if possible, to establish some method of proof, by means of which we may reasonably hope to come to some agreement in our interpretations.
We believe that on every doctrine of the Bible there may be found plain, direct expressions, containing neither figures nor symbols, or only such figures or forms of speech as may be easily understood. And all our interpretations of the prophecies, or of passages more obscure, must be made to harmonize with these plain declarations. This rule is so obviously just that all must accept it. By following this rule we shall always be guided by the principles of the doctrine under consideration, which ought to settle every question. To depart from this rule we must disregard plain, positive statements, in doing which we are left only to conjecture.
And 1. The commonly received view of the millennium, or the conversion of the world, is not taught by any plain statement in either Testament, it is only inferred from certain prophecies which will all bear a construction in harmony with certain plain declarations which contradict the popular view.
But we are met at the very outset with the affirmation that there are certain principles which prove that the world will and must be converted. Prof. Finney, of Oberlin, has stated these principles, showing that the doctrine is one of necessity, and is based upon the divine attributes. The following is a fair statement of his argument:—
The majority of mankind have been wicked in the past, and if the present dispensation should close soon, or if the majority of future generations should also be wicked, the ultimate number of the wicked would greatly exceed the number of the righteous, and so the majority of mankind would be lost. But to say that the majority will be lost is to say that God's plan of salvation is deficient in power or benevolence; for infinite power could save the majority, and infinite benevolence would save it. Hence, God's attributes are a sufficient guarantee that the majority will be saved. For, we can only judge the attributes of Deity by their manifestation; and, if he should fail to save the greater number, malevolence, and not benevolence, would predominate in his character. Therefore the majority of mankind must be saved to vindicate the character of God, which renders the millennium, or the conversion of the world, necessary.
But the objector is reminded that there is a vast difference between the principles which govern a doctrine by plain statements of the Scriptures, and merely abstract reasonings not based on the statements of Scripture. Plain Scripture statements are infallibly correct, and they must be tests of our opinions. Abstract reasonings may be correct or they may not. They are always open to criticism. The above argument of Prof. Finney is defective, and contains serious errors. For,
1. If it proves anything, it proves universal salvation. For if the benevolence of God must be measured by the proportion of the saved and the lost, there could be none lost, as his benevolence is infinite, and he has no malevolence to claim its share.
2. To say that if a majority is lost, it is proof of a deficiency in the divine plan, is to say that the number saved must be according to the number embraced in the plan; and therefore the plan could not embrace all.
3. It directly denies the free agency of man, making it necessary for God to save a majority, without regard to their choice or willingness to be saved. Or,
4. It makes the character or nature of the plan of salvation contingent on man's acceptance of it. That is, it is benevolent if a majority accepts it; if not, it is malevolent. And then, if man is free to choose, he has it in his choice to make God benevolent or malevolent, and so make the attribute of the Creator to depend on the action of the creature!
5. It denies the infinity of God's benevolence by making it a question of degrees. For, according to that argument, if the majority is saved, his benevolence would predominate; but if the majority is lost, his malevolence would predominate. And, of course, if the number of the saved and of the lost were about equal, it would be impossible to determine the character of God!
And the argument actually charges the worst of these conclusions on the divine government; for the Scriptures plainly say that the number of the saved will be to that of the lost as the few to the many. But the benevolence of God, and the love of his Son, are determined, not by the number that will come, but by a provision of free salvation for all, so that whosoever will, may come, and have eternal life. The Saviour said, “Ye will not come unto me that ye might have life.” So the failure to be saved is in their wills, not in the divine plan. If men will not accept the offer, it does not show any want of love in Him by whom the offer is made; it shows only their folly and hardness of heart.
In contrast with such vain reasonings we present the declarations of the Scripture, quoting only such as are unmistakable in their import.
1. The way to life is narrow, and few find it; but the way to destruction is broad, and many walk in it. Matt. 7:13, 14. There is not an intimation in the Bible that the way to life will ever become so wide that all will walk therein, and the way to destruction so narrow that few or none will find it. See also Luke 13:23–27.
2. The gospel was not expected to convert the world, but to call out of the world a people to glorify God. “Ye are not of the world, but I have chosen you out of the world.” John 15:19. “God at the first did visit the Gentiles, to take out of them a people for his name.” Acts 15:14. The saints of God are redeemed “out of every kindred, and tongue, and people, and nation.” Rev. 5:9.
3. The Saviour taught that wickedness would prevail on the earth till his coming, or to the end of the world. In Matt. 13:24–30, is the parable of the tares of the field, which is explained in verses 37–41, wherein it is shown that the tares, the children of the wicked one, and the wheat, the children of the kingdom, will grow together till the harvest, which is the end of the world; and the reapers, the angels of God, will make the separation at the coming of Christ. See Matt. 24:30, 31. And the same subject is presented in Joel 3:9–16, where the nations of the earth are called to prepare for the battle of the great day. Verse 13 says, “Put ye in the sickle, for the harvest is ripe; come, get you down; for the press is full, the fats overflow; for their wickedness is great.” Compare Rev. 14:14–20.
4. The last days will be days of peril. This could not be so if the church was to have her triumph in this world, or if the world was to be finally converted. When speaking of his coming and of the end of the world, the Saviour said, “And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations; and then shall the end come.” Matt. 24:12–14. In this chapter we notice, 1. Before the end comes, iniquity will abound. 2. Endurance will be necessary even unto the end, which could not be the case were the world converted. 3. The gospel will not convert all nations, but is for a witness unto all nations. And this it is, wherever it is preached, whether people believe its testimony or not. 4. In verse 24, is predicted that, before that day, false Christs and false prophets shall arise, to deceive, if possible, the very elect. 5. In verses 42–50, it is shown that even some of the servants of God will become slothful and wicked, and not be prepared for the coming of Christ, but finally have their portion with the hypocrites.
Said Paul, “This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away.” 2 Tim. 3:1–5. And this agrees with what the Saviour said: “Iniquity will abound, and the love of many will wax cold.” And Paul further says, in verse 12, “All that will live godly in Christ Jesus shall suffer persecution.” Thus, in the last days, perils and persecutions will befall the true followers of Christ, because the great mass of them that profess godliness, or have its form, will deny its power. This is a most decisive testimony, and would forever settle the question, had we no other evidence to present.
And Peter also said, “There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming?” 2 Pet. 3:3, 4. How could these scoffers arise and deny his coming, and how could such perils exist, if all were converted long before his coming?
Our Saviour has given Scripture examples on this subject so plain that we need not be mistaken. “And as it was in the days of Noah, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came and destroyed them all. Likewise also as it was in the days of Lot: they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.” Luke 17:26–30.
These are all plain, definite declarations. They need no studied argument to show their force as applied to this question. The only mystery is that any will offer their “expositions of prophecy to sustain theories in conflict with such plain statements.”
And there are yet other New Testament proofs on this subject, in regard to which there will perhaps be as little difference of opinion among the generality of believers in the Bible as upon the foregoing positive testimonies. It is generally held by all Protestants that the rise of the Roman apostasy marks the revelation of the “man of sin”; and of his end, Paul says, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” 2 Thess. 2:8. And so “that wicked,” the man of sin and son of perdition, “who opposeth and exalteth himself above all that is called God, or that is worshiped,” will not be destroyed before the coming of Christ. This fact is destructive of the doctrine of the millennium.
Again, it must and will be admitted that the seven trumpets of Revelation, chapters 8–11, reach to the end of this age. Events under the seventh trumpet prove this: such as the anger of the nations; the coming of the wrath of God; the time that the dead should be judged, and of giving reward to the saints. But the last trumpet introduces a woe upon the earth, and not a blessing; the anger of the nations, and not peace; and it is easily proved that the seven last plagues, in which “is filled up the wrath of God,” Rev. 15:1, are poured out under this trumpet. This point cannot be evaded by allowing a period of apostasy after the millennium; for the man of sin exists from the “falling away” to the Saviour’s coming; therefore there is no period of universal righteousness to elapse between the apostasy and the coming of Christ.
5. The Saviour did not promise his ministers that all should believe their word. He did not lead them to expect that they should meet with the favor of the world, more than he had met with it. But he said, “If ye were of the world, the world would love his own.” And, “The servant is not greater than his Lord. If they have persecuted me, they will also persecute you; and if they have kept my saying, they will keep yours also.” John 15:19, 20. And again, when the Jews reviled him, he said to his followers, “If they have called the Master of the house Beelzebub, how much more shall they call them of his household.” Matt. 10:25. Who dares to rise above his Lord and say he shall be exempt from persecution? Who desires to be free from the sufferings of his Master? The Scriptures say that the Captain of our salvation was made “perfect through sufferings”; that he was partaker of our infirmities; that “in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful High Priest.” Heb. 2:10–17. But they also teach, in the clearest manner, a necessity that we should suffer affliction or tribulation with him in the gospel. To this, his followers are appointed. 1 Thess. 3:3. It is consequent upon a godly life. 2 Tim. 3:12. It is the way to the kingdom. Acts 14:22. It stands connected with blessings in this life, and in the life to come. Mark 10:29, 30. It is necessary to try or prove our faith. 1 Pet. 1:7. It works patience. Rom. 5:3. It yields “the peaceable fruit of righteousness.” Heb. 12:11. It works “for us a far more exceeding and eternal weight of glory.” 2 Cor. 4:17. It is the realization of Christ’s sympathy for his members. Heb. 4:15. It is the measure of Christ’s affliction filled up for the church. Col. 1:24. It is the fellowship of his sufferings in which we are made conformable to his death. Phil. 3:10. And it is the partaking of his sufferings. 2 Pet. 4:13. And it will all be counted as his own in the day of his coming. Matt. 25:40, 45. According to the commonly received view of the millennium, not one of the above gospel truths will apply to that state. That age will need another gospel. It is a dangerous doctrine, calculated to destroy the piety of the believer by turning his heart toward a state of ease; a state free from trials, from endurance, from persecutions, from chastisement, from temptation, and from all that pertains to Christian watchfulness and forbearance. The influence of such a belief is already apparent in the worldly-mindedness, slothfulness, and self-exaltation, of the body of professors of the present day, by which they are acting out the cry of “peace and safety,” for the last days. 1 Thess. 5:1–3.
J. H. Waggoner.
THE WORK AT OAKLAND, CAL
By James White
Agitate! Agitate!! Agitate!!!
THE WORK AT OAKLAND, CAL.
There had been a discouragement over the minds of our tent preachers about entering large cities, owing to the difficulties in the way of arresting the attention of the people, and building up churches in these cities. It had been decided to labor with the tent the present season in small towns and villages. But the providence of God seemed to arrest the efforts in that direction, and has brought the California tent to this wealthy, proud city, which is the seat of the State University, theological, military, and many other schools.
And while the transition in plans was going on, we took the ground that the advertising, and seizing every opportunity to arrest the attention of the people, must be proportionate to the difficulties in the way, and the importance of the subjects to be presented. The tent-meeting was therefore noticed in three papers daily, large posters, small bills to be scattered, bulletin boards, and in large letters on canvass at the side of the tent. These efforts have secured a good attendance.
A few days only before the tent was pitched in Oakland, there was, at the house of a respectable citizen, startling physical manifestations in the line of spiritualism, which excited the whole community around as far as the San Francisco dailies reached. Eld. Cornell seized upon the opportunity to explain the phenomena, and expose Satan. He succeeded in calling the tent full on the very start. This effort succeeded in establishing the reputation of the tent-meeting in the city, so that all the daily papers have treated it with respect. They not only give notices at very reasonable rates, and speak well of the meetings; but they are almost daily giving brief articles from the pens of our preachers. This has been secured by a little foresight and active effort. Without a wide-awake, earnest effort, an extensive interest cannot be gotten up and maintained in a city like this. And we solemnly believe that we are annually losing one-half from want of earnest, prompt, liberal action, to come up and meet the people where they are in conducting our tent and camp-meetings.
We have long been disgusted with that kind of careless, tardy, reckless, stingy, cheap humility that will be satisfied with conducting these meetings in a manner to impress the public that there is little or nothing to our message. The prophets of God, and the apostles of our Lord Jesus Christ, talked and acted in a manner to give the impression that they, at least, thought that their work was of the greatest importance of any going on under the heavens. The notice of the first meeting held in the tent at Oakland was as follows:—
“HAUNTED HOUSES!”
“THE MYSTERY SOLVED! OR THE DEVIL UNMASKED!
“A candid and critical examination in the light of Reason and Revelation in a Commodious tent in Oakland on Broadway and Thirteenth Streets, Thursday and Friday evenings, April 30 and May 1.”
In a day or two the following appeared in one of the dailies:—
“UNDER CANVAS.
“The tent-meeting at the corner of Broadway and Thirteenth streets continues to draw large audiences, and, by special request, the managers have decided to remain at least one more week. Whatever motives induce so many candid and intelligent people to come nightly and listen to the strangers, it must be regarded as quite complimentary to the speakers. The novelty of the tent, or the prevailing desire to hear some new thing, may, in part, account for the large attendance. It was supposed that with the solving of the haunted-house mystery, the interest would subside, but it seems rather to increase than diminish. The speakers certainly ought to be gratified, and to give Oakland credit for a good degree of liberality and courtesy. Some wealthy member of their sect has offered $500 reward for one Scripture text which plainly states that the soul of man is immortal, or that men go to Heaven at death. Probably the hope of obtaining the reward will occasion the removal of dust from some of the Oakland Bibles, and the gentlemen may be called upon by some of our biblical scholars before they leave the city.”
And soon the following came out:—
“THE TENT LECTURES.
“The interest manifested in the lectures being delivered every evening at the tent, corner of Broadway and Thirteenth streets, seems to be on the increase. Their books and tracts are being taken quite freely, and they say there is an increasing demand for Bibles.
“At first, many went to the tent out of curiosity, but the peculiar style of the speakers arrested their attention, and now they are deeply interested. Their way of constantly urging upon the consideration of the hearers the Bible proof for every point, seems to be a new feature in preaching; and their enterprise is a sort of theological school!”
“On Monday evening a variety of questions were asked by several persons in the audience, all of which were readily answered from the stand. It is very evident that the speakers understand their business, and are prepared for any emergency.
“The presence of police officers insures the best of order, and the managers express themselves as highly pleased with the general cordiality they have met with during their stay in our city. They announce that their future lectures will be of still more thrilling interest. The company have issued a very neat little paper called
“THE TENT MEETING.”
“This they hand out freely to those who wish them. A general synopsis of their enterprise is given in this paper. They propose to start an eight-page weekly, entitled, ‘The Signs of the Times.’”
And when the tent preachers struck the immortality theme, the Oakland Transcript gave the following:—
“THE TENT ELDERS.
“To the Transcript—How then? Supposing,
“1. That the Bible nowhere directly states that the soul of man is immortal, is it mortal?
“2. That the Bible nowhere prohibits gambling, are we to disregard our State laws because they are unscriptural?
“3. That the Bible nowhere commands the observance of Sunday, are we to give up its observance and our liberal laws enforcing it?
“4. That the Bible nowhere forbids polygamy (the fact that a bishop is scripturally required to have but one wife would surely intimate that other men might have two), are our laws against polygamy invalid because unscriptural?
“5. That the Bible does speak of the ‘foolishness of preaching,’ is all preaching foolishness?
“6. That the Bible does require us ‘not to dwell in their tents,’ are we not to go to hear the elders?
“7. That the Bible does tell us that ‘the elders took counsel against Jesus,’ are we to conclude that all elders are taking counsel against the Lord and his church. H.”
The above of course demanded a prompt reply, which Eld. Cornell made in these words:—
“THE TENT ELDERS.
“Mr. Editor: In yesterday’s Transcript we find several questions addressed to us by “H” on the soul question, prompted as we think, by an entire misapprehension of our position on that question.
“We do not deny the immortality of the soul merely on the ground that it is not called immortal in the Scriptures, though we think that fact ought to have some weight when we consider how often the word soul occurs in the Bible. The phrase ‘immortal soul’ is so common in religious books and papers, and so often heard in prayers and sermons, a person would expect to find it on almost every page of the Bible; but while we find the word soul in the two Testaments 873 times, it is never once called immortal.
“1. If we now have immortality, why need we seek for it, as we are told to do in Rom. 2:7?
“2. If we have immortality by nature, then it does not come as a gift through Christ at the resurrection. 1 Cor. 15:54.
“3. That which is immortal cannot die, but the soul of man can and does die, hence it cannot be immortal. Eze. 18:4; Ps. 89:4; 78:50.
And soon the Oakland Transcript gave the following liberal statement:—
“WHO WILL ANSWER?
“To the Transcript: With many others, I have been attending the tent-meetings on Broadway and Thirteenth streets, and must confess that the Elders there are upsetting my theology on some points which I had supposed were impregnable, and I find this to be the case with the majority who attend. Either these preachers have a very plausible way of presenting their theories, or we do not know what good evidence is, if their positions are not true. They give the Bible, chapter and verse, for everything they affirm, and back it up with testimony from eminent authors. They do not seem to shun investigation, but give liberty for questions and objections, which they readily answer.
“Now, I think these men ought to be answered by some one capable of doing it; for it is not right to allow honest people to be thus deceived, if it is a deception. They not only affirm that the end of the world is at hand, but boldly deny the immortality of the soul, the conscious state of the dead, an eternal hell, etc. But they claim that the wicked will be burned up, that the dead know not anything, etc. They have offered a reward of five hundred dollars for a single Bible text plainly stating that the soul is immortal. If the whole world has not been wrong, there must be some Scripture on this point which can be found. I do not claim to be posted, but there are ministers in this city who are; and we ask them to furnish us the proof on these points. The Elders offer the use of their tent for any of the pastors of the churches of Oakland to show wherein they are wrong. By request of those attending, I write this to ask our ministers to take up these subjects in the tent and show what the Bible does teach concerning them. These are important questions, and many are becoming deeply interested in them. I hope some one will take them up in a candid manner, and so give us both sides. A Hearer.
“Oakland, May 11, 1874.”
About this time, the editors of two of the dailies invited the tent preachers to give brief notices of the progress of the meetings, and items of interest, which they give in their editorial columns. Here is a brief statement:—
“THE CANVAS CHURCH,
“At the corner of Broadway and Thirteenth streets is still thronged nightly to hear the new and somewhat novel subjects dwelt upon by the earnest tent preachers. They have issued a little paper in the interest of their lectures, called The Tent Meeting, in which they give a synopsis of their enterprise and what they propose to do. It is given freely to those who wish it. We learn that they are about starting, in this city, an eight-page weekly to be devoted to their cause. They announce a subject of thrilling interest for this evening, viz., The Second Angel, or, Babylon and her Fall.”
Here is another fair statement of the facts in the case:—
“THE TENT MEETINGS.
“The Elders are still holding forth every evening in their canvass church. Evidently the interest is on the increase, as their audiences are steadily growing larger. The weather also being more pleasant of late, the people find the tent a most comfortable place for meetings. In connection with the lectures, a small paper entitled The Tent Meeting is being published and distributed gratuitously. It is designed to contain a synopsis of the matter presented in the lectures. They are also just starting, in this city, a weekly paper, The Signs of the Times. So it would seem that they hope to establish a permanent organization in Oakland. We have not heard them call for converts as yet, nor do we know that any one has openly embraced their views, though many seem deeply interested. We notice that they are selling a good many books advocating their doctrines.
“They hold that the Bible does not teach the immortality of the soul, but that the righteous will obtain eternal life through Christ at the resurrection. Hence, they attach great importance to the advent and the resurrection of Christ. They hold that the wicked will not be tormented eternally, but will be burned up. They quote many passages of the Bible to prove all this. Some think that they prove it while others think differently. These are days of free thought on theological as well as scientific subjects. Old and long cherished theories are being disputed and examined in the light of modern developments. Whatever faith a man may hold, old or new, he must be prepared to defend it inch by inch. The authority of tradition, creed, or party, is growing less each year. As one extreme follows another, so, doubtless, there is danger that men may now be carried too far in their liberal ideas. No better injunction can be given than that of the apostle, “Prove all things; hold fast that which is good. A Listener.”
And again our preachers speak to the people of Oakland in the following statements:—
“THE TENT ENTERPRISE.
“In view of the increasing interest in our lectures, we find it necessary to give a brief statement of what we are doing. The inquiry is heard every day, ‘What are they doing? What is their object?’ etc. It is heard in every part of the city. It is certain, therefore, that a statement would be of general interest; for that which influences the public mind, and arrests the attention of a considerable number of people is of interest to the public, whether it be good or evil. We will therefore submit the following brief synopsis of our subjects:—
“1. The Messiahship of Christ, demonstrated by prophecy.
“2. Man and his attributes, his creation, fall, nature, and destiny.
“3. The Reward of the Righteous—what it is, and when and where it will be realized.
“4. The United States as noted in Prophecy. Its Republican form, and its unparalleled growth, and wonderful inventions, foretold.
“5. The Signs of the Times—showing where we are in the world’s history.
“6. Will Christ come before or after the Millennium?
“7. The Dangers and Duties of our Times.
“We dwell upon these subjects because they are so prominent in the Scriptures, and because they are so much neglected in the preaching of the present day. But while we earnestly warn the people of the shortness of time, we do not believe that the day, or even the year, of Christ’s second advent is revealed in the Bible. We are not, therefore, of that class that are continually setting time for the end of the world.
“We expect the result of these lectures will be that many will become more interested in the Bible than ever before. The way of life and salvation through Jesus Christ, as we teach it, has converted thousands, and we confidently expect much good will result from our efforts in this city.
“TENT ELDERS.”
We have already published two numbers of a little paper called The Tent Meeting, which has been circulated gratuitously. In the last number, the tent preachers offer
“$500 REWARD!
To any person who will produce one text of Scripture plainly stating either of the following points, namely:—
“1. A commandment for keeping the first day of the week holy.
“2. That the first day of the week is a Sabbath day, a holy day, or a day of religious worship.
“3. Giving any title of sacredness to the first day, any more than to Monday or Wednesday.
“4. That the disciples of Christ ever had a religious meeting in the day time of that day.
“5. That the disciples ever had more than one meeting, even in the evening of the first day.
“Report to the Tent Elders.”
What the result of this meeting will be, the future will fully decide. No expression has yet been taken upon the Sabbath question; but the brethren have already conversed with fifteen or twenty who have decided to keep the Sabbath. The last two evenings the tent has been occupied with temperance mass meetings which have given a good opportunity to advertise, and lead the crowd the way to the tent. A second California tent is nearly completed, and will probably be pitched in East Oakland next week.
J. W.
The Two Houses,
By John Nevins Andrews
2 Cor. 5:1-10: “For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from Heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (for we walk by faith, not by sight:) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labor, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.”
1. The apostle represents the Christian as having two houses, one a temporary structure, called a tabernacle because liable at any time to be taken down; the other an eternal house, because incapable of dissolution.
2. The tabernacle or temporary house is our mortal body, or the present state of mortality.
3. The eternal house is our immortal body, or immortality itself.
4. The dissolution of the tabernacle or temporary house is the unbuilding of the mortal body by death.
5. At death we have the eternal house, not in actual possession, but by God’s promise which is then ours without condition.
6. For the eternal house, or house from Heaven, is the immortal body, or more properly it is immortality itself. And this is not given till mortality is swallowed up of life.
7. But mortality is swallowed up of life, not at the death of the body, but when it is raised from the dead.
8. The unclothed or naked state is that of death, for the tabernacle is dissolved, and the eternal house exists only in God’s promise. The man has laid down the mortal life, and has not yet laid hold on the immortal life. He is asleep in death.
9. Paul did not desire this state of death, but did desire the state of immortality in the resurrection.
10. This immortal state is that for which God hath wrought man.
11. The indwelling of the Spirit of God is the earnest or pledge, not of death, but of the resurrected or immortal state.
12. Paul speaks of the first of these houses in which we have always lived as our home, and so long as we continue in this home we are absent from the Lord.
13. He was “willing rather,” that is, he chose, to be absent from the mortal body and present with the Lord. But this cannot mean that he chose death, for he expressly declares in the previous verses that he did not.
14. But as he has used the figure of two houses, one a temporary structure in which we have always lived, and which for that reason he calls home, and the other an eternal house, so now he speaks of moving from our home, when we are absent from our mortal body, and present with the Lord in immortality. Until the resurrection, Paul did not expect to be with Christ. 1 Cor. 15:32.
15. Let it be observed that there is but one house at a time, for the two houses are simply the body in its mortal and in its immortal state. The figure is like that used with respect to conversion when it is said that we put off the old man and put on the new, and yet these are simply two conditions of the same mind.
16. And the apostle fixes the time when we shall appear in the presence of Christ to receive our reward, and that time is the Judgment. It is manifest that Paul looked not to death but beyond it to the immortal glory of the resurrected saints in the presence of Christ. J. N. A.
Without God's Assistance We Can Do Nothing
WITHOUT God's assistance, we can do nothing; John 15:5; 2 Cor. 3:5; and without God's blessing, all we do will come to nothing.
Good sense accommodates itself to the world; wisdom endeavors to conform itself to Heaven.