Is The Coming of Jesus Off Schedule?

The following study on the return of Jesus Christ- that all Christians should eagerly be awaiting- is taken from the newsletter called - Watchmen, What of the Night- put out by Adventist Laymen's Foundation.

This isn't an easy read- this is meat, not milk. If you're looking for just a few soothing words, a bit of acknowledgement, a couple of paragraphs of reassurance this isn't the article you're looking for.

We know our Savior is returning of that there is no doubt. However, ever since our Lord made the prediction before He ascended to heaven people have had this expectation. Right away there were people questioning when Jesus would return. People wanted Him to return right away, and as time passed their hope either grew stronger or for some, it faded away and left them hopeless and filled with disbelief.  The same can be said for every successive generation of people- the hopeful, the steadfast, and those who give up hope. By now, thousands of years later many have given up all hope, yet not all.

We have the assurance of prophecy- all prophecy eventually coming to past- our history is the proof.

Our Savior will return of that there is not a single doubt.

The generation of those alive in 1980 will see His return. Does that mean all who were alive then will see His return? Absolutely not. What it means is some of the people in that generation WILL see our Savior's return. My Dad was alive in 1980, so was my mother, but they are both asleep in Jesus right now. I was alive in 1980 just on the verge of graduating high school. Will I be alive when our Savior returns, only God knows. I do know Anyone born in 1980 has this very real prophetic hope. Will all those born then witness Christ's return? Again no. People of all ages pass away. However, the hope is REAL, the hope is TRUTH. May God bless us and keep us in HIM, and by HIS GRACE and MERCY may we be among those alive to witness His return!

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Is The Coming of Jesus Off Schedule?

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At issue here are two things: 1) The New Testament emphasis on the soon return of Jesus, and 2) The meaning of what Jesus meant by, this generation shall not pass away until all these things be fulfilled.

There can be no question, Jesus did promise the disciples just prior to His crucifixion that He would come again. The sole condition was: "If I go ... I will come again" (John 14:3). He did go, and as He went two angels reiterated the promise: "This same Jesus - shall so come in like manner as ye have seen Him go into heaven" (Acts 1:11). But He has not come, yet in the Book of Revelation. Jesus plainly declared, "Behold, I come quickly" (22:12) and his final words to John were, "Surely I come quickly" (22:20).

The first Christians believed - and hoped - it would be in their lifetime. Paul proclaimed the return of Jesus so vividly that many of the church he raised up in Thessalonica were troubled over what to them seemed like a delay. He had to follow his first letter with a second in which he wrote plainly:

Now I beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or he troubled, neither in spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. (II Thess. 2:1-2).

Paul then stated that certain things needed to transpire before Jesus would or could return a second time. The return of Jesus would be preceded by "a failing away first, and that man of sin be revealed, the son of perdition" (v. 3).

The brief summary given by Paul to the Church in Thessalonica, was enlarged in the visions given to John on Patmos.

The controversy between good and evil which Jesus capitalized with the Cross was to continue until He would return as King of kings, and Lord of lords. (Rev. 19:11-16)

At issue, is the method of interpretation to be used in understanding "the things which must shortly come to pass" as revealed to John on Patmos.

In other words, if history is truly the response to the voice of prophecy, the historistic methodology is to be used, which Cottrell abhors. Or is some other format to be imposed upon what God has declared would be? From whose perspective and viewpoint is the "revelation" given? In the very first "unveiling" of Jesus Christ to John, He declared of Himself:

"I am he that liveth, and was dead: and behold, I am alive forevermore .... and have the keys. .. " (1:18).

What is Jesus saying? He is "alive forevermore." No longer is He operating in the time frame of earth. He died in time, but lives forevermore in eternity. When He stated to John, "I come quickly," it was from His perspective. Man can only watch the unfolding of events as prophesied, to perceive how "soon" from the perspective of time. And the methodology which permits this approach is the historistic.

We still have the second question to consider. What did Jesus mean when He responded to the inquiring disciples about the end time, "Verily I say unto you, This generation shall not pass away, till all these things be fulfilled"? And He confirmed it as it were with an "oath" - "Heaven and earth shall pass away, but my words shall not pass away" (Matt. 24:34-35). The other synoptic gospels - Mark and Luke - state the same thing, placing it seemingly as a summary on the whole as if one generation alone is

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involved, and that generation being theirs to whom Jesus was speaking. This cannot be for the context, in which the first major sign Jesus gave was placed, clearly points to another event and not His second coming.

We need to remember that the question asked by the disciples was two-fold: 1.) "These things" referring to the destruction of Jerusalem; and 2) "The sign of Thy coming and the end of the world." (Matt. 24:3)

The sign Jesus gave regarding "the abomination of desolation" is clearly focused as an answer to the first part of the two-fold question that was asked. After stating the "sign" Jesus adds, "Then let them which be in Judea flee into the mountains" (24:15-16)

This was to be followed by a period of "great tribulation" which unless shortened "there should no flesh be saved" (24:21, 22).

 But time would continue on - "Immediately after the tribulation of those days" there were to be major celestial signs, and then the return of "the Son of man coming in the clouds of heaven with power and great glory" (24:29-30).

There is no way that a single generation - let alone the generation represented by the twelve disciples before Him - could experience all that Jesus defined would take place between that hour and His return again a second time.

How are we to understand what Jesus meant?

Consider the first question asked by the disciples - the destruction of the temple. To this question, Jesus gave the specific sign of "the abomination of desolation" standing in the holy place. There was a brief time lapse between the sign and the overthrow of Jerusalem.

Luke, taking the sign out of the prophetic symbolism used in Mark and Matthew, stated, "When ye shall see Jerusalem compassed with armies, then know that the destruction thereof is nigh." (21:20). This occurred in 66 AD, and in 70 AD, the same Roman armies returned and took the city. The question of "generation" can be answered from this prophecy and events. Did the "generation" which saw the sign live to see what that sign predicated, fulfilled? The answer is "Yes!"

During His eschatological discourse Jesus gave other specific signs - signs to be in the sun, moon and stars, as well as the "times of the nations" being fulfilled. Can the axiom established in the fulfilment of the first sign be applied to each major sign Jesus gave?

In other words: The "generation" which sees the specific sign, does not pass away until the event to which that sign points is fulfilled, or begins to be fulfilled.

After giving the counsel as how to relate to the fulfilment of the first sign - "the abomination of desolation ... standing where it ought not" (Mk 13:14) Jesus declared: "Then shall be great tribulation" (Matt 24:21). This tribulation was to be numbered in "days." Before relating the next set of signs in the heavens, Jesus stated, "Immediately after the tribulation of those days" (24:29). Having established His answer to their questions in the book of Daniel the prophet (24:15), Jesus continues to refer to the book. "Days" and "the Abomination of Desolation" are connected. What is designated, "the Abomination of Desolation" in Daniel 8, is in Daniel 7, "the little horn" who would "wear out the saints of the Most High" for "a time and times, and a dividing of times" (v. 25), or 1260 days. (See Rev. 11:3 & 12:6).

Further, "the transgression of desolation" is involved in the question asked in Dan. 8:13, and the answer given in verse 14 involves "evenings and mornings" ("many days" - 8:26).

One problem remains. How do we harmonize Luke's reporting of Jesus' answer to the disciples questions with Matthew and Mark?

The idea that Jesus taught that He would return to the generation compassed in the life span of the Twelve who sat before Him that night on Olivet was not original with Cottrell. In the Journal of the Adventist Theological Society [11/1-2 (2000), pp. 295-306] Dr. John T Baldwin on the staff of the Seventh-day Adventist Theological Seminary, discusses the question. Citing the positions of the English theologian, Matthew Tyndall, and the German theologian, Herman S. Reimarus of Hamburg, Baldwin notes the challenge these men made to the integrity of Jesus over the "generation" statement. Reimarus went so far as to call the premise of Jesus' return a "clear falsity."

In his answer to justify Jesus’ promise, Baldwin restructures a "harmony" of the synoptic Gospels seeking to bring Luke 21 into line with Matthew 24 and Mark 13. This ultimately leads to a mixing of the literal words of Jesus and His symbolic revelations given in vision to John on Patmos. You cannot put "apples and oranges" together and call them one fruit.

It is difficult to determine whether Baldwin is challenging Cottrell's position, or whether he is seeking to negate the application of the prophecy, found only in Luke, to this present time. Perhaps both, like "killing two birds with one stone."

Baldwin sets forth his premise that -

The Olivet Discourse as presented in Matthew 24, in which Jesus outlines the signs of His second coming

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in some detail, needs to be augmented with crucial information from the parallel account given in Luke 21. An initial important task is to compare the listing of the major signs as presented in each chapter which show, at first reading, an important omission in Luke's list as compared with that as given by Matthew and Mark (p. 298).

He then lists the major signs as given in Matthew and Mark:

1) The destruction of earthly Jerusalem,

2) A period of tribulation,

3) Signs in the sun and moon, and

4) The powers of heaven are shaken.

Baldwin observes: "In striking contrast to the four signs listed in Matthew and Mark, Luke apparently presents only three distinct, sequential signs which are to transpire before the coming of the Son of man. ... The apparent missing sign in Luke's account is the second sign given by Matthew and Mark, namely, the period of tribulation sign." He then asks the question - "Is the tribulation sign truly missing in Luke's account?" In the answer given, Baldwin seeks to define the Jerusalem of Luke 21:20 as the literal city destroyed in 70 AD, and the Jerusalem of verse 24 as the Heavenly Jerusalem. He then concludes that the "tribulation" period stated in Matthew and Mark is "the times of the Gentiles" as given in Luke.

The first problem is that there is no evidence within the text - Luke 21:20-24 - that Jesus shifted meanings for "Jerusalem" from the earthly to the heavenly. To so conclude is merely an assumption. It would contribute to a clearer understanding of Luke 21:24 if the word, eqnh were consistently translated "nations" as sense so requires in its first use in the verse. The verse would then read:

And they shall fall by the edge of the sword, and shall be led away captive into all nations (eqnh): and Jerusalem shall he trodden down of the nations (eqnwn - genitive), until the times of the nations(eqnwn) be fulfilled.

This translates this verse consistent with the verse which follows -"upon earth distress of nations (eqnhn)" [ver. 25]. Further, Luke discusses the destruction of Jerusalem prior to the Olivet discourse which finds no parallel in either Matthew or Mark. In recording the words of Jesus, he uses the word, kairoV the "time of thy visitation" meaning probationary time (Luke 19:41-44). Now in Luke 21:24, he chooses the same word, and applies it to the "nations." The probation for the Jewish nation as the chosen people of God ended in 34 AD; the "times of the nations" would end when Jerusalem was restored to the control of a Jewish state. Dr. J R. Zurcher has well stated it. He wrote in his book, Christ of the Revelation:

I believe that the times of the Gentiles began in 34 AD when the prophetic seventy weeks that God set aside for the people of Israel ended. The baptism of the first "heathens" - the Ethiopian eunuch and the centurion Cornelius - as well as the conversion of Paul as the apostle to the Gentiles mark the beginning of these new times when the gospel would be preached to the nations. And if I have understood the prediction of Jesus properly, this time will be "fulfilled" when Jerusalem will cease "to be trodden down of the Gentiles." The fact that since 1967 Gentiles no longer occupied Jerusalem means, therefore, that we are now living at the end of "the times of the Gentiles."(p. 72).

The text by which Baldwin seeks to equate the prophecy of Jesus concerning "the times of the Gentiles" in Luke with the "tribulation" period noted in the other two Synoptics is Revelation 11:1-2. It reads:

And there was given me a reed like a rod: and the angel stood, saying, Rise measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

This is symbolic language and connects with other symbolic language in the book of Revelation. "The temple of God" and "the forty two months" connect it with the "beast" of Revelation 13 who opens "his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven (13:5-6). There is no question but that this association of texts places them parallel with the "tribulation" period as noted in both Matthew and Mark. The missing link is the justification of equating "Jerusalem" in Luke 21:24 with the "holy city" of Revelation 11:2. The "holy city" in Revelation is defined as "the new Jerusalem, coming down from God out of heaven" (21:2).

There is no question that the "abomination of desolation" in Daniel "cast down the truth to the ground, and it practised, and prospered" (8:12). This does connect the prophetic description of Revelation 11, and words in "Daniel the prophet" with the "days" of tribulation, Jesus spoke about on Olivet. However, it is equally beyond question, that there is no evidence to recognize the

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"Jerusalem" in Luke 21:20, as the literal city, and the "Jerusalem" of Luke 21:24 as "the holy city" in Heaven.

By recognizing the obvious in what Jesus said, and applying the axiom confirmed by the first sign that Jesus gave in regard to the destruction of Jerusalem in 70 AD, Luke's unique difference from Matthew and Mark, speaks to us today.

When Luke listed the sign which would mark the answer to the first part of the twofold question asked by the disciples, he quotes Jesus as saying, "When ye shall see ... then know the desolation is nigh" (v. 20). He again uses this same phraseology, when prefacing the statement, "This generation shall not pass away, till all be fulfilled."

Let us follow through progressively Luke's report of the words of Jesus. Follow carefully with your Bibles open to these verses (20-33). Noting "the days of vengeance" that would befall Jerusalem with the scattering of those who survived as captives "into all nations," Jesus is quoted as saying that "'Jerusalem shall be trodden down of the nations until the times of the nations be fulfilled" (v. 24). [We shall translate the one word, eqnh, used in verses 24 and 25 four times, as "nations." The KJV translates the word twice as "nations" and twice as "Gentiles."]

After covering the events involving the city of Jerusalem, Luke briefly notes that there "shall be signs in the sun, moon, and stars without giving any details as found in both Matthew and Mark, then quickly returns to "'the nations" - "upon earth distress of nations, with perplexity; the seas and the waves roaring" (v. 25). Here "symbolism" is used, borrowed from the book of Daniel -"'the four winds of heaven strove upon the great sea" (7:2). Then follows a series of designations - "those things," "these things" - all connected with "upon earth." Observe carefully:

Verse 26 - '"Men's hearts failing them for fear and for looking as those things which are coming on the earth. Verse 28 - "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."

A parable from the fig tree is given, and then the admonition: "So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand" (v. 31). Why?

"Verily I say unto you, This generation shall not pass away, till all be fulfilled." (v. 32).

From Luke's analysis of what Jesus said on the Mount of Olives, a connection can be drawn between the sign of the close of the probation of the nations - Jerusalem returned to the control of Israel, and the "generation" that would not pass away till all be fulfilled.

In the twenty-first chapter of Luke, Christ foretold what was to come upon Jerusalem, and with it He connected the scenes which were to take place in the history of the world just prior to the coming of the Son of man in the clouds of heaven with power and great glory.

Mark the words: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man."

This is a warning to those who claim to be Christians. Those who have had light upon the important testing truths for this time, and yet are not making ready for the Son of man, are not taking heed. …

Only by being clothed with the robe of Christ's righteousness can we escape the judgments coming upon the earth. Let all remember that these words were among the last that Christ gave His disciples. If this instruction were often repeated in our papers and publications, and less space were taken for matter which is not one hundreth part so important, it would be more appropriate. In these sacred, solemn warnings the danger signal is lifted. It is this instruction that the church members and the people of the world need; for it is present truth. (Letter 20, 1901)

From <http://www.adventistlaymen.com/WWN%20Text%20Versions/wwn9%2802%29.htm>

Prophecy Fulfilled- Ignored.

1980 Sep -- XIII-- 9(80) -- THE WITNESS OF JESUS -- 

Rev 12:17  And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the TESTIMONY OF JESUS CHRIST. 

Rev 19:10  And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the TESTIMONY OF JESUS: worship God: for the testimony of Jesus is the spirit of prophecy. 

Rev 1:2  Who bare record of the word of God, and of the TESTIMONY OF JESUS CHRIST, and of all things that he saw. 

Rev 1:9  I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for TESTIMONY OF JESUS CHRIST.

Rev 20:4  And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the WITNESS OF JESUS, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 

The Adult Sabbath School Lessons for the Second Quarter, 1980, were written by Dr. Jean Zurcher, Secretary of the Euro-Africa Division, and entitled - "The Witness of Jesus." This title derived from Scripture has a special restricted meaning to Seventh-day Adventists when the translation as found in the KJV is used.

The phrase is found SIX times in the book of Revelation, and we use two of those times in a very specialized sense. In these two references - 12:17 & 19:10 - the KJV translates the Greek as "the testimony of Jesus" and declares this "testimony" to be "the spirit of prophecy."

The other references in the book of Revelation are 1:2; 1:9; 19:10 - used twice - and 20:4. Its first use, and therefore its primary meaning, is connected with the revelation which God gave to Jesus to reveal things which must shortly come to pass.

John bore record of this word of God, and witness of Jesus ["testimony of Jesus" - KJV] and the things which he saw which revealed that word and witness. The word of God and the witness of Jesus constituted "the words of this prophecy" which if read and heard, a blessing follows. (Rev. 1:3) The witness of Jesus is simply in its fullest sense the unfolding of the prophetic word - the spirit and living force of prophecy, God's evaluation of history to be.

This prophecy and its execution has been placed in the hands of the covering cherubim. It was Gabriel, who took Lucifer's place, who revealed to Daniel that he would show him "that which is noted in the scripture of truth" and there was no one who held with him "in these things, but Michael your prince." (Dan. 10:21)

Dan 10:21  But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. 

 To the word and testimony of the prophets, Jesus appealed in justification of Himself as the Messiah. To the two on the way to Emmaus, Jesus said - "Behoved it not the Christ [Messiah] to suffer these things, and to enter into His glory? And beginning from Moses and from all the prophets, He interpreted to them in all the Scriptures the things concerning Himself." (Luke 24:27 RV)

The very spirit or essence of prophecy is the witness to Jesus, and Jesus in turn witnesses to us, the purpose of God through prophecy. To this sure word of prophecy the witness of Jesus - we need to heed, for it is a 1ight that shines amid the gross darkness that is covering the earth till the true Day Star - the Sun of righteousness - comes without sin unto salvation.

Zurcher, not only wrote the Sabbath School lessons, but also a book which paralleled the weekly lessons. This book - Christ of the Revelation - was published by the Southern Publishing Association. In it he calls attention to a key sign which Jesus prophesied - witnessed to - which relates to this our own time, and reveals to us God's word and purpose. We dare not forget that Jesus was foretold to be that "Prophet" whom the Lord would raise up, and in Whom He would place His words, which if not heeded, God would hold that person accountable. Of this

p 2 -- prophecy of Jesus - words which God placed in His mouth Zurcher wrote:      We shall not linger over the numerous signs given by Jesus in this discourse. [Matthew 24; Mark 13; Luke 21] One only will occupy our attention, the one that especially deals with time. Even in our days it constitutes a critical point in the political world: Jerusalem. In fact, Jerusalem is both the beginning and the culmination of Jesus' prophecy. For Him, as for Daniel the prophet, the history of nations, as that of the people of Israel, is written in the setting of the tragic history of Jerusalem. The latter is the sign by which the fate of the former is determined. So having predicted the destruction of Jerusalem and the dispersion of the Jews ''into all nations," Jesus declared, ''Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.'' (Luke 21:24)

Few today would deny the precision of this prophecy. The destruction of Jerusalem by the Roman armies in AD 70 is a historical fact commemorated on the triumphal arch of Titus in Rome. The dispersion of the Jews among all nations is still a reality. As for Jerusalem, nineteen centuries of history should provide adequate proof that it has been " trodden down of the GentiIes" - first by the Romans, then by the Arabs, next by different Christian nations during the Crusades, fourth by the Turks up to the end of the first world war, then by the British, and finally by the Jordanians until the Six-Day War in June, 1967.

This prophecy of Jesus was a sign for the Christians of the Apostolic Church, who lived at the beginning of the times of the Gentiles, and it remains a sign for us who Iive at the end of the times of the Gentiles. Again, we must know how to discern its meaning.

It is not a matter of our seeing in the return of the Jews to Palestine and in the Israeli conquest of Jerusalem a sign of the approaching conversion of the Jews, as so many Christians think. Nothing in Jesus' prophecy allows such an interpretation. However, if we cannot see that Jerusalem is an exceptional sign of the times, then might we not be placing ourselves in the same position as the religious leaders who knew how to "discern the face of the sky'' but could not discern the obvious "signs of the times''?

In order for us to understand Jesus' statement, three questions need answering.

First, what exactly does the expression '' the times of the Gentiles'' mean?

Then, what should be understood by the fulfillment of the times of the Gentiles?

Finally, what connection is there between the retaking of Jerusalem by the Jews and the fulfillment of the times of the Gentiles?

As I understand the Biblical language, the times of the Gentiles is the period set aside by God for the evangelization of the heathen nations. It is not the time needed for them to be converted to Christianity, as some think, but for them to hear the gospel. It is in this sense that Jesus said: ''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. 24:14)

p 3 -- I beIieve that the times of the Gentiles began in AD 34, when the prophetic seventy weeks that God set aside for the people of Israel ended. The baptism of the first ''heathens" - the Ethiopian eunuch and the centurion Cornelius - as well as the conversion of Paul as the apostle to the Gentiles mark the beginning of these new times when the gospel would be preached to the nations. And if I have understood the prediction of Jesus properly, this time will be "fulfilled'' when Jerusalem will cease to '' be trodden down of the Gentiles."

The fact that since 1967 Gentiles no longer have occupied Jerusalem means, therefore, that we are now living at the end of '' the times of the Gentiles.''

Jerusalem here constitutes the last sign of the times by which the Lord shows us that the history of this world is coming to its climax and that the restoration of all things is at hand. (pp. 71-72, Emphasis his)

This position of Dr. Zurcher is in sharp contrast with the dogma expressed by Dr. Herbert Douglass at the 1974 North American Bible Conferences who was adhering to the line of the hierarchy. Douglass unequivocally stated - "Adventists do not see theological importance in the establishment of the Jewish state in 1948 or the annexation of Old Jerusalem in 1967." ("Adventist Eschatology," p. 6)

This combing of two distinct events, though related, only serves to confuse the issue. Jesus did not talk about a Jewish state in His prophecy, only the city which was to be surrounded and destroyed by alien armies. It is also interesting to observe that when the editors of the Adventist Review began a new feature in their journal - "Books in Review" - the first book to be reviewed was Zurcher's - Christ of the Revelation. Dr. Kenneth Strand of Andrews University, the reviewer, noted the section which we have quoted above with this comment - "Two pages are devoted to the interpretation of the expression, 'until the times of the Gentiles are fulfilled' of Luke 21:24, but probably few Adventist readers will concur with Dr. Zurcher's personal viewpoint that this period terminated in the events of the six-day war in 1967." (May 29, 1980, p. 19)

This is a sad comment on the level to which the members of the church have sunk in their desire and ability to study and to know for themselves the truth as revealed in the witness of Jesus. If the presentation of Dr. Zurcher is merely a matter of his "personal viewpoint" that is one thing, but if it is a valid exegesis of the prophecy that Jesus Himself gave, it is tragically freighted with eternal consequences, and too vital to ignore.

What if someone, calling attention to the fact that alien armies had surrounded the city of Jerusalem in 66 AD, was brushed off with the comment that this is merely Brother Agabus' "personal viewpoint"!

The disciples of Jesus are those only who "continue in [His] word." (John 8:31) Not a Christian perished in the seige of Jerusalem in AD 70, but this is not saying how many professed Christians died because they chose to ignore the literalism of Jesus' prophecy.

What Dr. Zurcher has written needs more than merely a passing comment in a Book Review. He clearly points out that this prophecy of Jesus - the witness of Jesus "was a sign for the Christians of the Apostolic Church . . . and it remains a sign for us who live at the end of the times of the Gentiles."

What if some editor of the Apostolic Church had written - "The Church sees no importance or significance in the approach of the armies of Rome against the city of Jerusalem, because Jerusalem is no longer the chosen city of God, nor Israel of the flesh, His people.

p 4 -- We must remember there has been a change from a literal Israel as the chosen of God to a new spiritual Israel, and therefore, we must interpret in a symbolic manner this prophecy of Jesus." But with 20/20 vision we clearly perceive past history. We say emphatically that the surrounding of the literal, ancient city of Jerusalem by Roman armies was verily the sign that Jesus gave by which Christians were to know the time had arrived to flee from its midst. But now in our Laodicean blindness, we perceive not the hour of our visitation!

As Zurcher so honestly suggests - "If we cannot see that Jerusalem is an exceptional sign of the times, then might we not be placing ourselves in the same position as the religious leaders who knew how to 'discern the face of the sky' but could not discern the obvious 'signs of the times.'"

Zurcher contends that to understand Jesus' prophecy, "three questions need answering." Let us observe these three questions, and Zurcher's answers.  

 1) "What exactly does the expression "the times of the Gentiles' mean?" To this he answers - "The times of the Gentiles is the period set aside by God for the evangelization of the heathen nations."  

2) "What should be understood by the fulfillment of the times of the Gentiles?" His answer is - "This time will be 'fulfilled' when Jerusalem will cease to be 'trodden down of the Gentiles.'" And  

3) "What connection is there between the retaking of Jerusalem by the Jews and the fulfillment of the times of the Gentiles?" Zurcher's answer to this third question is simply the acceptance of the historical facts of life - "The fact that since 1967 Gentiles no longer have occupied Jerusalem means, therefore, that we are living at the end of 'the times of the Gentiles.'"

If it were only the last two questions involved, the majority of Adventists would not find it too difficult to see light in this prophecy or witness of Jesus. But that first question, which leads to a basic fourth question is the stumbling block. If the "times of the Gentiles" is that period set aside by God for the evangelization of the heathen nations, and that time is up, what then is God saying to us to whom He committed the last message of salvation to the world in the Three Angels' Messages of Revelation 14, which was to go to every nation? Zurcher points out and rightly so - "this period, the times of the Gentiles, is not the time needed for them to be converted to Christianity, as some think, but for them to hear the gospel."

Then he quotes Matthew 24:14 which reminds us that al1 that Jesus said was the Gospel was to be preached "for a witness unto all nations; and the shall the end come." If then the preaching of the Gospel as a witness has been completed, how valid is all the evangelistic promotion? Does it not then serve only as a propaganda instrument by which to cement the ever widening crevices appearing in the church body so that the hierarchy can still maintain their control of the structure? Are we not because of all the evangelism emphasis diverting the attention of God's people from heaven's revelation of how God looks at the present world situation, and what He is about to do? For the leadership thus to continue to mislead God's heritage will in the ultimate bring a heavy retribution of Divine Judgment.

But then, what did Jesus mean, when He said "then shall the end come"? Have we not always understood the end to be the close of probation? But has not the "witness of Jesus" - the testimony of Jesus given us some enlightenment even on this vital point? Read carefully:      "After the truth has been proclaimed as a witness to all nations, [Does it say, that probation will close, and Jesus will come in the clouds of heaven?] every conceivable power of evil will be set in operation, and minds will be confused. Then there will be a removing of the landmarks, and an

p 5 -- attempt to tear down the pillars of our faith." (R&H, Dec. 13, 1892) One has to be totally blind not to see where we are in the stream of time. If since 1967, there has not been an attempt at removing the pillars of our faith, I am at a loss for words to adequately describe what has been done and is being done in this regard.

Following the great evangelistic witness of the 40's and early 50's, the leadership of the Church condoned the sell-out of the basic historic truths committed to our trust in the Seventh-day Adventist Evangelical Conferences of 1955-1956. By imposing the denial of basic commitments of the Advent Movement on the church, the leadership betrayed their trust as guardians of the spiritual interests of the people, and God permitted prophecy to be fulfilled. In this fulfilled prophecy He is telling all who will listen that the hierarchy of the church is no longer capable of rightly representing the truth, and therefore, He has removed from them the trust He had committed into their hands. By calling an end to the period of the evangelization of the nations, God has ordered that "the last work," "the closing work for the church" be set in operation. (See3T:266)

But as Dr. Strand says - "few Adventist readers will concur." They would rather take the position of the Jewish people of old who faced the end of their times as guardians of a sacred trust, and defy earth and heaven "to dispossess them of their rights" as "the children of Abraham." They "cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God." (COL., p. 294) What God has said in the fulfillment of the witness of Jesus is abhorrent to the vast majority of the professed people of God, just as were the words of John the Baptist prior to "the coming of Christ" as the Messiah to His professed people of that hour. John cried out:      0 generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. And now the axe is laid unto the root of the trees: every tree therefore which bringeth not forth fruit is hewn down, and cast into the fire. (Luke 3:7-9)

LESSONS FROM THE PAST -- During His ministry, Jesus told His disciples of the immediate future, and what was to transpire. He was to "suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day." (Matt. 16:21) However, when these events did occur, the minds of the disciples became so confused; their hopes crushed that they did not remember nor understand the prophecy of Jesus that He would rise again the third day. They doubted even the testimony of those to whom Christ appeared following His resurrection. Why? "The news of Christ's resurrection was so different from what they had anticipated, that they could not believe it. It was too good to be true, they thought. They had heard so much of the doctrines and the so-called scientific theories of the Sadducees,

p 6 -- that the impression made on their minds in regard to the resurrection was vague. They scarcely knew what the resurrection from the dead could mean., They were unable to take in the great subject." (Desire of Ages, p. 793)

Jesus has given prophecies that pertain to this our own day, the chief example of which is Luke 21:24 - "Jerusalem shall be trodden down ... until the times of the Gentiles be fulfilled." It is just as clear, as the prophecies which marked the fall of Jerusalem, and the approach to the end of the prophetic period of the 2300 Days - the alien armies surrounding the city, the Dark Day, and the Falling of the Stars. Not one word of what Christ foretold has failed of fulfillment. Yet we stumble, and doubt the meaning of the last great sign. Why? It involves the Church, as dear to us as was the Temple to the Jews. And we have so long listened to the hierarchy tell us what the church is, that we have become confused in our thinking even as the disciples concerning the resurrection. We have been presented a series of Ellen G. White statements arranged to fit the objective of the prelates of power. In reading these statements we fail to understand the context in which it was written, and some of the prophetic statements made by the same author, plus her quotes from the divine "Instructor." The hierarchy would have you believe that the Church is going through, just as the Sadducees of Christ's day would have the laity believe that there was no resurrection. But these modern Sadducees do not tell you Sister White warned in 1903:      In the balances of the sanctuary the Seventh-day Adventist church is to be weighed. She will be judged by the privileges and advantages that she has had. If her spiritual experience does not correspond to the advantages that Christ, at infinite cost, has bestowed on her, if the blessings conferred have not qualified her to do the work entrusted to her, on her wiII be pronounced the sentence, "Found wanting." By the light bestowed, the opportunities given, will she be judged. (8T:247)

Can anyone produce a series of statement prepared by the hierarchy on the Church going through, where they quote the above? To clear our minds from the foggy thinking we have been subjected to by the hierarchy, let us ask ourselves some forthright questions, and be willing to give some honest answers. If the Church - the corporate body - is going through to the Kingdom, then why should the Church be subject to the judgment of the sanctuary? Is an irrevocable fact subject to judgment with the possibility of being revoked? The very fact that God has determined that the Seventh-day Adventist Church is to be weighed in the balances of the sanctuary should tell us that there is a question on its going through. Unless certain conditions set by heaven are met in the investigation, the sentence will be pronounced "Found Wanting!"

Further, the propaganda machine works overtime in the curia's on the Sligo to convince you that for you to recognize apostasy in the church, and to speak out against it, is to call the church, Babylon.

 A series of quotations are produced written in 1893 - ten years prior to the above quotation - that to call or infer that the church is Babylon is the work of the devil. It becomes almost an over-mastering delusion. In the same testimony written in 1903, the servant of the Lord quoted the divine "Instructor" as asking - "How is the faithful city become a harlot?" (8T:250) It is saying simply that the Church was once "the faithful city;" this no one can deny. She has carried the truth of the downtrodden Sabbath

p 7 -- to the ends of the earth; she has proclaimed that Christ in the performance of His mission took upon Himself the seed of Abraham according to the flesh; she has proclaimed that Christ began in 1844, His final atonement in behalf of the dead and the living. But because she did, does this mean that God will overlook the apostasy and departure from truth which became so marked in the Seventh-day Adventist Evangelical Conferences of 1955-1956? She played the harlot in basking in the approbation of Babylon, and denying basic, historical Adventist teaching to do so. Not only this in 1955-1956, but now in 1980 - this our very day - she has continued her departure from truth by making provision with the voted Statement of Beliefs to meet the basic requirements doctrinally for membership in the World Council of Churches. Has not God taken into account these things? Or are we saying - "The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgement." (5T:211) When God by fulfilled prophecy says the times of the Gentiles or nations are up, He is saying the trust to give the final gospel warning to those nations has been altered. A faithful city that becomes a harlot cannot give the trumpet the correct, nor right sound!

Another lesson comes from the events associated with Calvary. "From the crucifixion to the resurrection many sleepless eyes were constantly searching the prophecies, some to learn the full meaning of the feast they were celebrating, some to find evidence that Jesus was not what He claimed to be; and others with sorrowful hearts were searching for proofs that He was the true Messiah. Though searching with different objects in view, all were convicted of the same truth, - that prophecy had been fulfilled in the events of the past few days, and that the Crucified One was the world's Redeemer." (DA, p. 775) These who were thus studying were not seeking to develop a theology of the atonement, that would come later. They were searching the prophecies so they could understand the events which had transpired before their own eyes. Many who so studied understood what the death of Christ actually meant to the Jewish ceremonial services, and these, obedient to the light which prophecy revealed, acted accordingly. It says - "Many who at that time united in the services never again took part in the paschal rites." (Ibid) Prophecy had been fulfilled. They asked the meaning of what God was saying in the events of Calvary, and having perceived, they acted out their faith.

God has again spoken to us in prophecy - a prophecy of Jesus. It was a sign to the Christians of the Apostolic Church, who lived at the beginning of the times of the Gentiles, and it has become also a sign to us who are now living at the end of the times of the Gentiles. How many today have the courage to act out what this prophecy is telling us? Believe on the Lord Jesus Christ and thou shalt be saved. To believe on Him is to accept His word. Jesus said, "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free." (John 8:31-32) The Jerusalem which now is, is in bondage with her children, "but the Jerusalem which is above is free, which is the mother of us all." (Gal.4:25-26) "But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven." (Heb. 12:22-23)

"The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state." (R&H, August 19, 1890)

Faith IS the Victory.

Excerpt from WWN5(84)

THIS IS THE VICTORY- FAITH

Is Perfection NOT 'Through Faith'?

We all are sinners, born into the sinful environment of this earth, and the recipients of the nature of fallen Adam. But we're not left in hopelessness. There are "given unto us exceeding great and precious promises." (II Peter 1:4.) These promises become operative at the moment we recognize our undone state, even at the point where the magnitude of our sin overwhelms us. This is well illustrated in the experience of the man who "was sick of palsy." (Mark 2:5) This man was completely discouraged - his sins had made him impotent, a complete invalid, totally dependent on friends. If he could but know his sins were forgiven him, he would willingly accept the results of his wrong course of living. Jesus, seeing the faith of the friends who had taken extreme measures to bring him into His presence, said to the man - "Thy sins be forgiven thee." The man made no move; his faith grasped the promise - all was well, the guilt that plagued his soul was gone. He would accept the results from his sin without murmuring. His friends could have pulled him up from the presence of Jesus, and he would have been perfectly happy.

This is not the end of the episode. Religious skeptics sat among the group who had come to hear Jesus upon His return to Capernaum. To them the promise of Jesus was blasphemy. Jesus used the occasion of their skepticism to seal for all time the meaning and the extent of God's forgiveness. He asked - "Whether is it easier to say to the sick of palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed and walk?"(Mark 2:9) Merely to speak either, makes little difference; no more effort is required. But in this case, one statement was spoken before the other to meet the need of a human heart suffering under the guilt of sin, and to illustrate the "exceeding" greatness of God's forgiving mercy. That those religious skeptics might know that He, the Son of man, had power to forgive sins on earth - yes, in the environment of sin - Jesus said to the man lying before Him - "Arise, and take up thy bed, and go thy way into thine house." (Mark 2:11) In accepting the first promise of Jesus - his sins forgiven him - the man responded in the same faith to the Command of Jesus and arose and walked as he had not been able to do from the time when the ravages of sin had come upon him. He was not only forgiven; he was restored as if he had never sinned. To face life - after one has sinned as if he had never sinned - is faith that works because of the love of God shed abroad through Jesus Christ our Lord.

The Christian life does not end with merely forgiveness - that is only the beginning!

Because of the deceptive working of the enemy, we have been born blind. Now we

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need to see that in the cosmic struggle being fought on the stage of earth, the position God has and is taking is the correct position. There is only one way by which we can see this, and that is by beholding the Cross - whereon the Spirit of God, manifest in clay, could be applied to us. The experience involved here is illustrated in the experience of the man "which was blind from birth." (John 9:1) Neither he, nor his parents, had sinned in such a way as to cause this serious defect, "but that the works of God should be manifest in him." (verse 3) Declaring Himself to be the Light of the world, Jesus "spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam." When the man had done so, he "came seeing." (verses 5-7)

The experience of this man - after he came seeing - reveals a greater insight on his part into the religious issues of that day, than many have of the issues facing Laodicea today. He was not fearful at the prospect of being cast out of the synagogue, but openly spoke the truth to the Pharisaical hierarchy who questioned him. The result was that he was "cast out" of the synagogue. When Jesus heard that he had been cast out, He "found him," and said unto him, "Dost thou believe on the Son of God?" On whom else could he trust? Who else could have done what had been done to him - for "since the world began was it not heard that any man opened the eyes of one that was born blind." (John 9:32) He wanted to know such a Person, and replied, "Who is he, Sir, that I might believe on him? And Jesus said unto him, Thou has both seen Him, and it is He that talketh with thee. And he said. Lord, I believe. And he worshipped Him." (verses 36-38) Here is saving faith: simply to believe and then to express that belief in worship. Herein also, was the victory of Christ over Satan - "Thou shalt worship the Lord thy God, and Him only shalt thou serve." (Matt. 4:10) Jesus in His humanity served - obeyed - God, becoming "obedient unto death, even the death of the cross." (Phil 2:8) In His light we shall see light - the true cure for our Laodicean blindness. "To him that overcometh" are the words of the Divine Spirit to Laodicea. (Rev. 3:21) But HOW do we overcome the same wily foe with whom Jesus contended? The victors "overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death." (Rev. 12:11) This was the experience of the man born blind. He accepted the provision of the Lamb, gave the word of his testimony, and loved not his life unto the death - religious ostracism.

Now to the final generation of earth, there is given a truly "exceeding great" promise. Some - who so choose will appear before the throne of God without fault, and without guile in their mouths. (Rev. 14:5) How shall this be? - by faith or by works?

This question can be answered in the experience of Abraham and Sarah.

When God called Abraham to leave his homeland to go to a land he had not yet seen, He also made a promise to Abraham that He would make him "a great nation." (Gen. 12:1-2) Abraham was seventy-five years old at that time and Sarah was ten years younger. Time passed - Abraham's substance increased so greatly that it became necessary for him and Lot to separate. Painful as this was to Abraham, God comforted him with the assurance - "I will make thy seed as the dust of the earth." (Gen. 13:16) Had he hoped to have Lot as his heir?

Years continue - Lot experiences the misfortunes of those with whom he chose to identify. Abraham comes to the rescue, and restores the captives with their substance to their cities in the plain. Once again God comes and promises Abraham ‑ "Fear not, . . . I am thy shield and thy exceeding great reward." (Gen. 15:1) To this Abraham replied - "Lord God, what wilt Thou give me, seeing I go childless. . . . Behold, to me Thou hast given no seed: and lo, one born in my house is mine heir." (Gen. 15:2-3) To this appeal, God was very specific. He said - "This shall not be thine heir; but he that shall come forth of thine own bowels shall be thine heir." Then God invited him to come out of his tent, and said - "Look now toward

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heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be." (verses 4-5) Eleven years came and went. Sarah was seventy-six years of age. All possibilities for her to have a child disappeared. The natural deteriorations of life had overtaken her. There must be some human way to fulfill the promise of God. The condition of the promise, as reported to her by Abraham was that he was to father the heir. So Sarah decided that through her "maid" she could obtain a child to meet the design of God. You know God does need help, doesn't He? Or does He?! If there was any way that Abraham could have an heir by works, Sarah was going to see to it. Then as with all who depend on works to accomplish what they perceive to be essential to do the works of God, when the plan didn't work, she blamed Abraham."My wrong be upon thee," was her reaction. This experience has spiritual overtones which reach to this our very day. It has been well stated:

The effort to earn salvation by one's own works, inevitably leads men to pile up human exactions as a barrier against sin. For, seeing that they fail to keep the law, they will devise rules and regulations of their own to force themselves to obey. All of this turns the mind away from God to self. His loves dies out of the heart. and with it perishes love for their fellow-men. A system of human invention, with its multitudinous exactions, will lead its advocates to judge all who come short of the prescribed human standard. The atmosphere of selfish and narrow criticism stifles the noble and generous emotions, and causes men to become self-centered judges and petty spies." (Mount of Blessing, Chapter: "Not Judging but Doing")

Now back to the story of Abraham: God permits thirteen more years to pass. It was beyond question, Sarah had now completely passed the time for child-bearing, and there was no known way to turn back the process and restore the possibility for conception. Then God comes once more to Abraham with the revelation of Himself as El-Shaddai - "the Almighty God." The promise is renewed - "I will multiply thee exceedingly," (Gen. 17:1-2) God became very specific as to His intentions for Abraham - "I will bless (Sarah), and give thee a son of her." (Gen. 17:16) To this Abraham laughed - the possibility was too remote for him to conceive such a thing that he pled - "0 that Ishmael might live before Thee." But God responded - "Sarah thy wife shall bear thee a son indeed." (verses 18-19)

In a few weeks, God again appeared to Abraham, and declared in the hearing of Sarah - "I will certainly return unto thee according to the time of life; and lo, Sarah thy wife shall have a son." (Gen. 18:10) The facts of life were too great for Sarah, and she laughed within herself. The thoughts of her heart were known to the Lord, and He called Sarah to task - -"Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?" Then came the question, which forms the basis of all of the precious promises given to man - "IS ANYTHING TOO HARD FOR THE LORD?"

(Gen. 18:14)         

"At the time appointed" the promised seed was to be born. Isaac was not only a child of promise, but a child born at a "time appointed" in the plans and purposes of God.

Between this final promise to both Abraham and Sarah, and the birth of Isaac, the Scripture places the destruction of Sodom, and the experience of Abraham and Sarah with Abimelech. Though ninety years of age, Sarah was still attractive enough to create possible problems, and neither had sufficient faith that the promise of God would assure the safety of Abraham's life, so they resorted to deception for self-protection.

When Sarah did conceive, the Scripture declares - "The Lord visited. . . and the Lord did. . . as He had spoken." (Gen. 21:1) Further the event occurred "at the set time of which God had spoken to him (Abraham)" about. (verse 2) Abraham and his wife could have continued normal marital relations and would have still continued childless had not God acted in His Almighty power. God did not create a new womb; He merely rejuvenated that which already was, so that a new life might result. Isaac was truly theirs, but only because of God's power. The time in God's plan had elapsed to such an

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extent that it was obvious that the child of promise could not be because of mere human activity, but was born solely by what God could and did do.

The final victors in the struggle with "the beast" and "his image" and "his mark" (Rev. 15:2) will be "without fault" because God has promised, and He is able to perform His commitments. There has been fixed a "set time" in the plans and purposes of God when this is to be realized - the Day of Final Atonement. "Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth children." (Isa. 66:8)

This experience does not come through the eradication of the fallen nature as was taught by the Holy Flesh Movement, and is presently being set forth by some today in their teaching of perfection. Sarah's womb was the same one she always had, God did not do an hysterectomy, and then create a new womb. He rejuvenated her womb that the normal process for which it was made might be carried through to the bringing forth of the promised son.

Perfection will result from the rejuvenation of our fallen nature - perverted, misused and degenerated by disobedience - by the power of Almighty God - the God who appeared to Abraham as El Shaddai. It is by God's grace through faith, lest any man should boast. - The Holy Spirit in all of its fullness - without measure - is obtained by Jesus through the final intercession of His blood. "The mighty energies of the Holy Spirit, with all their quickening, recuperative, and transforming power, [will) fall as an electric shock on the palsy-stricken soul, causing every nerve to thrill with new life, restoring the whole man from his dead, earthly, sensual state to spiritual soundness." (5T:267)

When we look at ourselves - truly look - having our eyes anointed with eyesalve, we see our undone condition in the same light as Abraham and Sarah perceived the womb of Sarah to be - unable to produce life - a life acceptable to God. As did Abraham and Sarah who suggested various substitute ways - a servant born in the house, even the child born of works accepted for the promised seed, so we perceive and teach a substitute way to perfection based on our works of "reform." Nothing - absolutely nothing - was or is acceptable to God, except that which meets His specifications and comes about as a result of His power, alone! God has promised a demonstration of perfection in the final hour of human history. We must believe that what He has promised He is able to perform. He will perform it in all who perceive the futility of their own works. "THIS IS THE VICTORY THAT OVERCOMETH THE. WORLD, EVEN OUR FAITH_ WHO IS HE THAT OVERCOMETH THE WORLD, BUT HE THAT BELIEVETH THAT JESUS IS THE SON OF GOD?"- even as the man born blind. (I John 5:4-5)

--William Grotheer- Adventist Laymen's Foundation

From <http://adventistlaymen.com/Documents/THIS_IS_THE_VICTORY_FAITH.html>

The Controversy Between God and Satan Will End.

The Great Controversy continued…

Chapter XLII - The Controversy Ended

The time has come, to which holy men have looked with longing since the flaming sword barred the first pair from Eden,—the time for “the redemption of the purchased possession.” [Micah 4:8; Ephesians 1:14.]

The earth originally given to man as his kingdom, betrayed by him into the hands of Satan, and so long held by the mighty foe, has been brought back by the great plan of redemption. All that was lost by sin has been restored. “Thus saith the Lord ... that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited.” [Isaiah 45:18.]

 God’s original purpose in the creation of the earth is fulfilled as it is made the eternal abode of the redeemed. “The righteous shall inherit the land, and dwell therein forever.” [Psalm 37:29.]

 A fear of making the future inheritance seem too material has led many to spiritualize away the very truths which lead us to look upon it as our home. Christ assured his disciples that he went to prepare mansions for them in the Father’s house. Those who accept the teachings of God’s Word will not be wholly ignorant concerning the heavenly abode. And yet, “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” [1 Corinthians 2:9.]

Human language is inadequate to describe the reward of the righteous. It will be known only to those who behold it. No finite mind can comprehend the glory of the Paradise of God. In the Bible the inheritance of the saved is called a country. [Hebrews 11:14-16.]

Heb 11:14  For they that say such things declare plainly that they seek a country. 

Heb 11:15  And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 

Heb 11:16  But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. 

There the heavenly Shepherd leads his flock to fountains of living waters. The tree of life yields its fruit every month, and the leaves of the tree are for the service of the nations. There are ever-flowing streams, clear as crystal, and beside them waving trees cast their shadows upon the paths prepared for the ransomed of the Lord. There the widespreading plains swell into hills of beauty, and the mountains of God rear their lofty summits. On those peaceful plains, beside those living streams, God’s people, so long pilgrims and wanderers, shall find a home. “My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places.” “Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.” “They shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: ... mine elect shall long enjoy the work of their hands.” [Isaiah 32:18; 60:18; 65:21, 22.]

 There, “the wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose.” “Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle tree.” [Isaiah35:1; 55:13.]

 “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; ... and a little child shall lead them.” “They shall not hurt nor destroy in all my holy mountain,” [Isaiah 11:6, 9; 33:24; 62:3; 65:19.] saith the Lord. Pain cannot exist in the atmosphere of Heaven. There will be no more tears, no funeral trains, no badges of mourning. “There shall be no more death, neither sorrow, nor crying, ... for the former things are passed away.” [Revelation 21:4, 11, 24, 3.]

 “The inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity.” [Isaiah 11:6, 9; 33:24; 62:3; 65:19.]

There is the New Jerusalem, the metropolis of the glorified new earth, “a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.” [Isaiah 11:6, 9; 33:24; 62:3; 65:19.]

 “Her light was like unto a stone most precious, even like a jasper stone, clear as crystal.” “The nations of them which are saved shall walk in the light of it; and the kings of the earth do bring their glory and honor into it.” [Revelation 21:4, 11, 24, 3.]

Saith the Lord, “I will rejoice in Jerusalem, and joy in my people.” [Isaiah 11:6, 9; 33:24; 62:3; 65:19.]

“The tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” [Revelation 21:4, 11, 24, 3.]

 In the city of God “there shall be no night.” None will need or desire repose. There will be no weariness in doing the will of God and offering praise to his name. We shall ever feel the freshness of the morning, and shall ever be far from its close. “And they need no candle, neither light of the sun; for the Lord God giveth them light.” [Revelation 22:5; 21:22.]

 The light of the sun will be superseded by a radiance which is not painfully dazzling, yet which immeasurably surpasses the brightness of our noontide. The glory of God and the Lamb floods the holy city with unfading light. The redeemed walk in the sunless glory of perpetual day. “I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it.” [Revelation 22:5; 21:22.]

 The people of God are privileged to hold open communion with the Father and the Son. Now we “see through a glass, darkly.” [1 Corinthians 13:12.]

We behold the image of God reflected, as in a mirror, in the works of nature and in his dealings with men; but then we shall see him face to face, without a dimming veil between. We shall stand in his presence, and behold the glory of his countenance. There the redeemed shall “know, even as also they are known.” The loves and sympathies which God himself has planted in the soul, shall there find truest and sweetest exercise. The pure communion with holy beings, the harmonious social life with the blessed angels and with the faithful ones of all ages, who have washed their robes and made them white in the blood of the Lamb, the sacred ties that bind together “the whole family in Heaven and earth,” [Ephesians 3:15.]—these help to constitute the happiness of the redeemed. There, immortal minds will contemplate with never-failing delight the wonders of creative power, the mysteries of redeeming love. There is no cruel, deceiving foe to tempt to forgetfulness of God. Every faculty will be developed, every capacity increased. The acquirement of knowledge will not weary the mind or exhaust the energies. There the grandest enterprises maybe carried forward, the loftiest aspirations reached, the highest ambitions realized; and still there will arise new heights to surmount, new wonders to admire, new truths to comprehend, fresh objects to call forth the powers of mind and soul and body. All the treasures of the universe will be open to the study of God’s redeemed. Unfettered by mortality, they wing their tireless flight to worlds afar,—worlds that thrilled with sorrow at the spectacle of human woe, and rang with songs of gladness at the tidings of a ransomed soul. With unutterable delight the children of earth enter into the joy and the wisdom of unfallen beings. They share the treasures of knowledge and understanding gained through ages upon ages in contemplation of God’s handiwork. With undimmed vision they gaze upon the glory of creation,—suns and stars and systems, all in their appointed order circling the throne of Deity. Upon all things, from the least to the greatest, the Creator’s name is written, and in all are the riches of his power displayed. And the years of eternity, as they roll, will bring richer and still more glorious revelations of God and of Christ. As knowledge is progressive, so will love, reverence, and happiness increase. The more men learn of God, the greater will be their admiration of his character. As Jesus opens before them the riches of redemption, and the amazing achievements in the great controversy with Satan, the hearts of the ransomed thrill with more fervent devotion, and with more rapturous joy they sweep the harps of gold; and ten thousand times ten thousand and thousands of thousands of voices unite to swell the mighty chorus of praise. “And every creature which is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.” [Revelation 5:13.]

The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One pulse of harmony and gladness beats through the vast creation. From Him who created all, flow life and light and gladness, throughout the realms of illimitable space. From the minutest atom to the greatest world, all things, animate and inanimate, in their unshadowed beauty and perfect joy, declare that God is love.