Introductory.
“Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” Amos 3:7.
No truth of inspiration can be more clearly demonstrated than that God reveals his designs to his prophets, that men and nations may be prepared for their accomplishment. Before visiting with judgments, God has uniformly sent forth warnings sufficient to enable the believing to escape his wrath, and to condemn those who have not heeded the warning. This was the case before the flood. The wickedness of the world had become very great. Every imagination of the thoughts of the hearts of men was only evil. It would seem that they had forfeited all claims for consideration. Violence and corruption filled the earth, and the only way to eradicate evil was to destroy it with its workers. But before doing so, the world must be warned of the impending doom; and there was found one man who would engage in the work. Noah had faith in God, and preached for one hundred and twenty years the message of [pg 006] warning and salvation. His work also testified with his words.
“By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world.” Heb. 11:7.
At a later period, when the nations had again become sunken in idolatry and crime, and the destruction of wicked Sodom and Gomorrah was determined, the Lord said,—
“Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?” Gen. 18:17, 18.
And due notice was given to righteous Lot, who, with his daughters, was preserved; and none, even in that guilty city, perished without due warning. Lot evidently warned the people; and in thus communing with them, was “vexed with the filthy conversation of the wicked.” 2 Peter 2:7, 8. His righteous life had been a rebuke to them; and we have every reason to believe that the holy example of Abraham in his worship of the true God was known to them. He had at one time been their saviour, and rescued their captives and spoil from the victorious enemy who was carrying them away. But when Lot warned his friends of the approaching doom, “he seemed as one that mocked.” Gen. 19:14. They, like the antediluvians, persisted in sin, and drank of the wrath of God.
At a subsequent time the sins of Nineveh rose to heaven, and Jonah was sent to bear to that proud capital the startling message, “Yet forty days and Nineveh shall be destroyed.” The consciences of those sinners told them the message was true; and from the least of them to the greatest they humbled themselves, and the overhanging judgment was averted.
[pg 007]Before Christ commenced his earthly mission, John the Baptist was sent as the voice of one crying in the wilderness, “Prepare ye the way of the Lord.” By this means the expectation of the people was raised, and doubtless many were through it led to accept of salvation, while the generation at large was condemned for rejecting the light.
Our Saviour in his time saw the destruction of Jerusalem just in the future of that generation, and faithfully warned the people, foretelling signs by which it might be known when the desolation thereof was nigh. Luke 21:21. Such is the testimony of inspiration respecting the dealings of God with his people in past ages.
All who accept the Bible as the inspired word of God acknowledge that he has been very faithful in warning people in past ages of impending judgments and other events which affected their eternal welfare. Such having been the divine plan in relation to past events, we would certainly be justified in anticipating such warnings of Christ's second coming as would comport with the importance of the event. But when we come to regard the future, and especially our own immediate future, the incredulity of very many is at once aroused.
But what are the facts in the case? Can anything be learned from the Bible relative to the time of the second advent? This is a grave inquiry; and, from the very nature of the subject, is worthy of close investigation, and a candid answer. It is a matter of painful regret that many, under the influence of popular prejudice, have decided that the period of the second advent is a secret, hidden with the Lord. While these can scarcely be reached with this subject, as long as they remain under the influence of those who denounce all investigation of it as prying into the [pg 009] secrets of the Almighty, there is still, we believe, a larger class who wait for evidence before deciding.
We accept the Bible as a revelation from heaven. What God has revealed in that book, let no man call a mystery, or a secret of the Almighty. “The secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children forever.” Deut. 29:29. If the sacred Scriptures, in a most clear and harmonious manner, point out the signs of the approach of that great event, and if there is evidence that “it is near, even at the doors,” the subject at once assumes great importance.
When the disciples inquired, “What shall be the sign of thy coming, and of the end of the world?” Jesus did not reprove them for inquiring into this matter, nor tell them that it was purposely hidden from all men; but he answered their question in the most definite manner.
The simple fact that the Lord mentions signs of his second advent, is the best proof possible that his people were not to remain ignorant of the relative nearness of the event. Add to this his injunctions to watchfulness, and the blessings which he pronounces upon those who are awake and watching at his coming, and it becomes a certainty that he would not leave his people ignorant of the proximity of that event. Paul also says that “unto them that look for him shall he appear the second time without sin unto salvation.” Heb. 9:28. And that a crown of righteousness will be given “unto all them also that love his appearing.” 2 Tim. 4:8.
With these assurances we may look for plain and emphatic tokens of the Saviour's second coming.
Christ's Prophecy.
Probably no other chapter of the Bible speaks more fully, and more definitely, upon the subject of the second advent, than Matthew 24, in Christ's own words. We invite the attention of the candid reader to a brief explanation of the entire chapter.
Verse 1: “And Jesus went out, and departed from the temple; and his disciples came to him for to show him the buildings of the temple.”
Jesus had been addressing the multitude, in the presence of his disciples. He had reproved the scribes and the Pharisees for their sins, and had declared, in the previous chapter, the doom of the Jews, their city, and their temple. The disciples supposed that the temple would stand forever, and they called the attention of Christ to its magnificence and strength, and to the great stones that entered into the structure. On this point the historian of those times, Josephus, says: “Now the temple was built of stones that were white and strong, and each of their lengths was twenty-five cubits, their height was eight, and their breadth about twelve.”—“Antiquities,” book xv, chap. xi. If we compute a cubit at twenty inches, we shall be able to gain some idea of the size and “manner” of these stones.
Verse 2: “And Jesus said unto them, See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.”
Verse 3: “And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?”
This statement from the Master could not but deeply interest the disciples. And it matters not whether they supposed that the destruction of the temple, the coming of [pg 012] Christ, and the end of the age, would all occur at the same time, or at different periods, since Christ, in his answer in this chapter, has distinctly spoken of each separately, and has given each its place in the prophetic history of events. If it were their impression that the overthrow of the temple and the end of the world would occur at the same time, it by no means proves that this would be the case. As the Scriptures show, up to the time of the out-pouring of the Holy Spirit on the day of Pentecost, their ideas upon many points were crude and inaccurate. Take as proof of this the parable which the Lord spake when he was going into Jerusalem. Luke 19. They thought that the kingdom of God should immediately appear. To correct this impression, the parable of the nobleman was spoken. If they understood the parable at the time when it was spoken, it did not fully eradicate the impression from their minds, as is proved by what they did when they entered Jerusalem. We cannot believe that they would have hailed him as the Son of David, and rejoiced before him as a King in his triumph, if they had realized that he was going into the city to be condemned and crucified as a malefactor. Palm branches and shouts of triumph did not attend the steps of the lowly and the condemned.
John admits for himself and Peter, after they had seen the empty sepulcher, that “they knew not the scripture, that he must rise again from the dead.” John 20:9.
Again, after his resurrection, Jesus reproved two of his disciples, who, though they had trusted that he would redeem Israel, were then sad and disheartened. They did not then understand that Christ ought “to have suffered these things, and to enter into his glory.” The suffering part was still a mystery to them. And some of the apostles were so slow to realize that which he had spoken to them, [pg 013] that they could hardly be persuaded that he was indeed risen from the dead. And after he had been with them full forty days, speaking to them of the things pertaining to the kingdom, they did not yet understand “the times and the seasons,” and therefore asked him, “Lord, wilt thou at this time restore again the kingdom to Israel?”
However the matter may have been entertained in the minds of the disciples, it is evident that their query consisted of two distinct questions in the mind of the Saviour. These questions relate, first, to the destruction of Jerusalem; and, second, to Christ's second coming at the end of the world or age. They were distinctly answered by our Lord; not, however, before the promiscuous multitude; but on the occasion of a private interview with his disciples. Christ here speaks to his disciples; hence his words in this prophetic discourse are addressed especially to the church.
Verses 4, 5: “And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ, and shall deceive many.”
Jesus knew the hearts of men, and that many impostors would arise, and deceive multitudes. He here warns his disciples, and guards them against the deceptions of corrupt and ambitious men. Such was the general expectation of the appearance of the Messiah among the Jews, that many would set up the claim that they were the Christ, to carry out selfish purposes, or to gain notoriety, and the credulous people would be easily led into the deception, and then be destroyed for sedition. We are informed that in the days succeeding those of Christ, impostors arose in great numbers. Josephus tells us of an Egyptian false prophet who led 30,000 men into the desert to show them [pg 015] signs, and then brought them to Jerusalem as if to attack the city. He caused great pillage and destruction in Judea, but in the time of battle, ran away, leaving his followers to the exasperated Romans.—“Wars of the Jews,”book ii, chap. xiii.
In the former part of the second century Cazibee set himself at the head of the Jewish nation and proclaimed himself their long-expected Messiah. To facilitate the success of his bold enterprise he changed his name to that of Barchocheba, alluding to the Star foretold by Balaam. Adrian raised an army, and sent it against him. He retired into a town called Bither, where he was besieged. Barchocheba was killed in the siege, the city was taken, and a dreadful havoc succeeded. The Jews themselves allow that, during this short war against the Romans in defense of this false Messiah, they lost five or six hundred thousand souls.—Buck's Dictionary.
Dr. A. Clarke says, on the authority of Josephus, that “a few years afterward, under the reign of Nero, while Felix was procurator of Judea, impostors of this stamp were so frequent that some were taken and killed almost every day.” And at intervals since then the Jews who are all the time expecting the appearance of the Messiah have been repeatedly the victims of cruel deception.
Verse 6: “And ye shall hear of wars and rumors of wars. See that ye be not troubled: for all these things must come to pass, but the end is not yet.”
It is proper that we should consider what is meant by the term “the end,” used in this verse; in verse 14, “then shall the end come;” and in verse 3, “the sign of thy coming, and the end of the world.” In the first place, it may be unhesitatingly claimed that the term does not refer to the end of the Jewish dispensation, which terminated at [pg 016] the crucifixion, nor to the destruction of Jerusalem, which occurred about forty years later. Because, first, Jesus treated the question concerning the destruction of the temple and that referring to his coming and the end of the world as relating to two distinct events, widely separated in time. Second, the signs which were to be premonitory of the end did not transpire before the destruction of the temple. Third, the second coming of Christ, the close of probation, the judgment, the resurrection, and the end of sin, death, and mortality, are frequently and prominently associated together in the Bible as constituting the most important epoch in human history. To limit this thrilling discourse to the local and long past destruction of Jerusalem would be to rob it of its force and grandeur. Not only would the twenty-fourth of Matthew which we are now studying be stultified, but very much of the life and power of the Scriptures would be sacrificed by such a course.
As to the meaning of the phrase, “the end of the world,” it may consistently be translated “the end of the age,” and in the margin of the Revised Bible it is rendered “the consummation of the age.” For an inspired definition of the term, let the reader turn to Matt. 13:38-40 and its context, where the same words are used and repeated in the original:—
“The tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do iniquity; and shall cast them into a furnace of fire: there shall be weeping and gnashing of teeth.”
From Rev. 14:14-16 we learn that the harvest of the earth and the second coming of Christ are identical. [pg 017] So that by no possible means could it be established that the “end of the world” means the destruction of Jerusalem. Further evidence is found in Matt. 28:20 where the same expression, both in the original and in the translation, is used: “Lo I am with you alway, even unto the end of the world.” But no one would have the audacity to claim that this promise expired in a. d. 70, as it must have done if those questions of the disciples and the subsequent discourse of Christ related only to the impending doom of the temple and city.
Verses 7, 8: “For nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.”
Wars, famines, pestilences, and earthquakes have occurred all along since these words were spoken. Therefore, these, as they have ever existed, cannot be regarded as the especial signs of the end. It may be claimed, however, with a good degree of consistency, that the Scriptures teach that these calamities would abound in the last days to such an extent as to constitute a sign of the approaching Judgment. We wish to keep the important fact distinctly before the mind, that the sacred Scriptures do teach when men may not, and when they may, look for the second appearing of Christ.
The sacred writers have so uniformly associated such judgments as war, famine, pestilence, and earthquake, with the last Judgment, that the disciples would be in danger of concluding that the end would immediately follow the first appearance of these calamities; hence the caution given: “These things must come to pass, but the end is not yet.” Here the disciples were clearly taught that they should not expect the end in their day. This fact is worthy of the [pg 018] candid attention of those who object to the proclamation of the second advent of Christ in the form of an especial message. These sometimes assert that it was right for the disciples to look for Christ in their day, and that it has been scriptural and right for all Christians to look for the second appearing of Christ in their time, from the days of the chosen twelve to the present time. And they decide that no more can be learned and believed upon this subject in our time than by the Christians of past generations, and that the public mind should not now be moved upon this great question, any more than in all past time since the first advent of Christ.
We have seen that this position is incorrect so far as the early disciples were concerned. They are directed to the distant future as the time when their Lord should come. They are assured that they need not be troubled at hearing of wars and rumors of wars; “for all these things must come to pass, but the end is not yet.” Our Lord then guides the minds of his disciples, as we shall see in the examination of this chapter, down over the time of the great apostasy, and the long period of the rule of papal Rome, before mentioning a sign of his second advent. He does not intimate that his people during these long periods may expect the end. No, not once. But when he comes to a later time, the Lord names signs in the sun, in the moon, and in the stars, and adds: “When ye shall see all these things, know that it is near, even at the doors.”
Mark this: Our Lord does not mention wars, famines, pestilences, and earthquakes as signs of his second advent; but rather as events of common occurrence all the way through the Christian age, which must exist before the end. And history attests the fact that these calamities have [pg 019] covered at least seventeen centuries. The following is from a work of Noah Webster, LL. D., published in 1799:—
“By famine and sword, 580,000 Jews were destroyed between a. d. 96 and a. d. 180.
“In Antioch, from a. d. 96 to a. d. 180, earthquakes destroyed 13 cities and over 100,000 lives.
“In Rome, a. d. 169, pestilence destroyed 10,000 daily.
“In Rome, a. d. 187, pestilence appeared and continued three years.
“In London, a. d. 310, by famine, 40,000 died.
“In a. d. 446, September 17, an earthquake shook down the walls of Constantinople, and 57 towers fell.
“In Rome, a. d. 539, in one district 50,000 died.
“In Antioch, a. d. 588, an earthquake killed 60,000.
“In a. d. 542, the plague killed 10,000 in one day in Turkey.
“In a. d. 679, a severe famine in England, three years.
“In a. d. 717, in Constantinople, 300,000 died of plague.
“In a. d. 1005, earthquakes three months, followed by pestilence, by which it is said one third of the human race died.
“In a. d. 1077, in Constantinople, so many died by plague and famine the living could not bury them.
“In a. d. 1124, in Italy, there was such famine that the dead lay in the streets not buried; and in England one third of the people died of plague.
“In a. d. 1294, in England thousands died of famine.
“In a. d. 1346, in London, 50,000 died of plague and famine, and were buried in one grave-yard; in Norwich, 50,000; in Venice, 100,000; in Florence, 100,000; in Eastern nations, 20,000,000. It was called the black death.
“In a. d. 1352, in China, 900,000 died of famine.
“In a. d. 1427 in Dantzic, 80,000 died of plague.
“In a. d. 1570, in Moscow, 200,000 died of plague.
“In a. d. 1572, in Lyons, 50,000 died of plague.
“In a. d. 1625, in London, 35,000 died of plague.
“In a. d. 1656, in Naples, 300,000 died of plague.
“In a. d. 1665, in London, 68,000 died of plague.
“In a. d. 1755, an earthquake destroyed the city of Lisbon, killing 50,000. In Mitylene, and the Archipelago, it shook down 2000 houses. It shook all the Spanish coast. The plague followed, which destroyed 150,000 persons in Constantinople.”
Doubtless the figures in the above list should in some instances be corrected to correspond with facts. But, taken as a whole, they do not nearly represent the ravages of death in their enormity. For instance, the Encyclopedia Britannica states that Hecker estimates the celebrated “black death” of the fourteenth century in the different epidemics, to have swept away one fourth of the inhabitants of Europe, or 25,000,000 people!
Persecution And False Prophets.
Verses 9, 10: “Then shall they deliver you up to be afflicted, and shall kill you; and ye shall be hated of all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another.”
Here is a brief description of the afflictions and martyrdom of the church of Christ. Thousands of the faithful followers of Jesus were most cruelly put to death by pagan Rome; yet the prophecy doubtless applies more particularly to the long period of papal persecutions, in which not less than fifty millions of Christians were put to death in the most cruel manner that wicked men and demons could devise. In these verses we are brought down over the long period of the martyrdom of the church of Jesus Christ, to near the present generation. These verses being parallel with verses 21 and 22, this subject will be noticed again.
Verse 11: “And many false prophets shall rise, and shall deceive many.”
A true prophet is one who speaks for God. The spirit of prophecy is the testimony of Jesus. Rev. 19:10. It is Jesus Christ speaking through human lips or pen to his people. Pseudo, or false prophets, speak through the agency of wicked spirits and the power of Satan. Their work is to deceive. And while this is true of those who are under [pg 023] the direct inspiration of superior beings, good or evil, it is true in a more restricted sense that consecrated teachers of divine truth may be regarded as God's prophets; and teachers of error may properly be called false prophets. True and false prophets may be known.
The prophets of God are teachers of purity, reprovers of sin, and faithful in warning the people of coming dangers. The duties of those whom God calls to speak in his great name are clearly expressed by the sacred writers. We here quote from three of them:—
Isa. 58:1: “Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.”
Joel 2:1: “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain. Let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand.”
2 Tim. 4:1, 2: “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; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.”
False prophets do not reprove the people for their sins, and do not warn them of coming danger; but they proclaim peace to the sinner. Their teachings lead from God and his word, and are such as please the unconverted mind. The inspired writers have also spoken definitely of the testimony and work of false prophets. We here give several for example:—
Eze. 13:9, 10: “And mine hand shall be upon the prophets that see vanity, and that divine lies. They shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and lo, others daubed it with untempered mortar.”
[pg 024]Jer. 6:13, 14: “For from the least of them even unto the greatest of them, every one is given to covetousness; and from the prophet even unto the priest, every one dealeth falsely. They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace.”
Jer. 14:13, 14: “Then said I, Ah, Lord God! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. Then the Lord said unto me, The prophets prophesy lies in my name. I sent them not, neither spake unto them.”
After stating the duty of the faithful servant of God to preach the word, to reprove, to rebuke, and exhort with all long-suffering and doctrine, the apostle says:—
“For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.” 2 Tim. 4:3, 4.
That time has now fully come. The people choose pleasing fables, which do not disturb them in their sins, rather than the reproving, searching declarations of the word of God. They love to be deceived by the teachings of false prophets, and “say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” Isa. 30:10.
“Shall I not visit for these things? saith the Lord. Shall not my soul be avenged on such a nation as this? A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so; and what will ye do in the end thereof?” Jer. 5:29-31.
The ears of the people are filled with the pleasing fables of the world's conversion, a good time coming, and that we are just entering the golden age. The threatenings of God's word on the proud, the haughty, the vain, the rich, the sinners in Zion, and those out of Zion, are kept back by [pg 025] the false teachers of these times. Many of them even dare to teach that the moral code of the ten commandments is abrogated. And as the result of such a course, and of such teaching, we see in the professed church of Jesus Christ, that
Iniquity Abounds.
Verse 12: “And because iniquity shall abound, the love of many shall wax cold.”
It is evident that both the abounding of iniquity and the waxing cold of the love of many, are fulfilled in the professed church of Jesus Christ. Men must first experience the love of God and of heavenly things before that love can grow cold. Hence, common, unconverted sinners are not here referred to as apostatizing. And, again, the prevalence of iniquity in the unconverted world alone, would stimulate the church to greater diligence, and more godliness, instead of being a cause of apostasy. Hence, the iniquity here mentioned is in the very heart of the professed church, diffusing its chilling influence through the whole body. As the result, the love of many has grown cold. With this, agree the words of the apostle:—
“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.
Here is a catalogue of eighteen sins, all resting upon those having a form of godliness. These are not infidels and common worldly sinners, for they have not a form of godliness; but they are men and women professing to be [pg 027] followers of Jesus Christ. And although they make a profession of piety as high as heaven, these very sins lie at their doors. And by reason of their example, and their chilling influence, many are led from the humble path to heaven, and their love waxes cold.
The End.
Verse 13: “But he that shall endure unto the end, the same shall be saved.”
As before noted, the word end, whenever used in this chapter, refers to the end of the age, and to nothing else. It is the end associated in the New Testament with the second appearing of Jesus Christ. If it be urged that the word “end” has reference to the close of mortal life, then we reply that the disciples did not ask their Lord (see verse 3) when they should die; but “what shall be the sign of thy coming, and of the end of the world?” Neither does the Lord speak of death, when he says (see verse 6), “But the end is not yet.” And it would be strange indeed to suppose that the word “end” (verse 14) meant death. If any think such a position admissible, let them read it into the text, as follows: And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall death come. Absurdity!
Verse 14: “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.”
This is the first sign of the end given by our Lord in answer to the question, “What shall be the sign of thy coming, and of the end of the world?”
But it is robbed of its distinct power by that interpretation, sometimes given, by which it is assumed that all men will receive the gospel and be converted, and that then [pg 028] instead of the end, there will ensue a thousand years in which all shall know the Lord. After this long period of peace and safety, the end will come. How much is assumed on this text will appear when we consider that the text does not say that every individual will even hear this gospel of the kingdom. It does not state that any one will be converted and made holy by it. And we find it far from intimating that the world will be converted and remain so one thousand years. We have no reason to conclude that greater measure of success is implied in this text than that which has always attended the preaching of the gospel. While a few have believed and received it, the great mass of men have passed it by unheedingly. The text simply states: First, “And this gospel of the kingdom shall be preached in all the world;” second, “For a witness unto all nations;” third, “And then [not one thousand years later, but then] shall the end come.”
But to what does the term “gospel of the kingdom” refer? The query sometimes rises as to whether the gospel in the common acceptation of the word, or a gospel peculiarly related to the second coming of Christ is here meant. No such distinction is to be drawn. There neither is, has been, nor will be more than one gospel. “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” Gal. 1:8.
The gospel, then, in this instance, is the same as Paul preached, which was the “power of God unto salvation to every one that believeth.” But in Rev. 14:6 and 7 we read:—
“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud [pg 029]voice, Fear God, and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountain of waters.”
The gospel is here called the “everlasting gospel,” and must necessarily be referred to the gospel of Christ. In connection with the preaching of that gospel, was the proclamation that the judgment hour had come. Not that this message was appended to the gospel, but the angel who had the everlasting gospel to preach said, “Fear God ... for the hour of his judgment is come.”
The gospel of Jesus Christ embraces all truth relating to salvation. The warnings, counsel, invitations, promises, precepts, prophecies, or whatever the Lord would have the people hear,—the gospel embraces them all. In the days of Noah, the gospel included repentance, faith, obedience, with the promises of grace and mercy; it also included the warning of the impending judgment. And the only way to escape that judgment was through the gospel. So here in Revelation we have the gospel with all it implies, including the message of Christ's second coming and kingdom and the judgment. Closely associated with this message are two others as given in Rev. 14:8-12. The first is merged into these. Then immediately following their proclamation we have the following scene:—
“And I looked and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.... And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.” Rev. 14:14-16.
In Rev. 14:6-16, then, we learn what is the meaning of the term “gospel of the kingdom.” It is the gospel, and it embraces the admonitions and instructions relative to the second coming of Christ. And now that we have reached that time, the complete gospel embraces the good [pg 030] news of the coming kingdom with appropriate warnings and teachings. Our Saviour says it “shall be preached in all the world for a witness unto all nations.” The Revelator says the message is to be preached “to every nation, kindred, tongue, and people.” When this shall be done, the end will come.
The world-wide proclamation of the soon coming of Christ was inaugurated about 1832. Since that time, the work of extending its warning voice has gone on. A most remarkable feature of this movement is the fact that in different countries individuals were moved upon, almost simultaneously, to study the prophecies and proclaim the nearness of the end, although they knew nothing of what was being done by others. In the United States and Canada, in Great Britain, Norway, Sweden, Germany, and in Asia, a profound interest in this subject was created, and people were led to expect the early appearance of Jesus. Since that time clearer light has appeared in connection with the other messages of Revelation 14, and still the work is onward. Wherever the light of the Bible has penetrated, the good news of the coming Saviour is now going. Not only so, but messengers bearing this gracious warning are rapidly finding their way into the dark portions of the earth. Evidence of its extent and progress might be expressed in facts and figures, but the rapid development of the work would soon leave these in the rear. Let it suffice to say that at present the everlasting gospel is being preached and published in all the leading languages and countries of the world. The work has encircled the globe. It is rapidly reaching every nation. We now wait for the approaching end; for when the purpose of God in the proclamation of the coming reign of Christ shall be fully accomplished, then the end will come.
[pg 031]Thus far in this discourse Jesus has passed over the entire Christian dispensation. Beginning with a warning against the deceptions that were to succeed his own times, he next describes wars and disasters, persecutions, apostasy, the perils of the last days, and closes with a distinct sign of the end.