The Promise of the Holy Spirit.

THE SPIRIT OF GOD:– ITS – OFFICES AND MANIFESTATIONS, TO THE END OF THE CHRISTIAN AGE.

BY ELD. J. H. WAGGONER.  1877

CHAPTER II.

THE POWER FROM ON HIGH

“And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem, until ye be endued with power from on high.” Luke 24:49.

The time spoken of by our Saviour in his promise in John 14:16, soon arrived. He had returned to his Father, leaving his disciples alone with their enemies. We can but faintly imagine how tedious were the hours of their tarrying at Jerusalem, and how many were the scoffs at their faith which they were compelled to hear. About ten days after his ascension came one of the Jewish solemnities—the feast of Pentecost. At this feast were gathered, according to the custom, Jews from every nation; for at their feasts they were all to “appear before the Lord.”

The disciples were in one place. Circumstances as well as choice separated them from the vast multitude then assembled. Their hearts were stricken; they were a despised people, and they could find but little to interest them outside of their own company. The chief priests and the rulers, the Scribes and Pharisees, the first officers of the nation, and all the influence of the great city, were united against them. To these great men all looked for counsel, and the hosts of Israel could but be ready to echo their sentiments. The teachings and miracles of Jesus had been heard of by all; and the crucifixion, with the accompanying convulsions of nature, followed by the report of his resurrection,

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with the well-known truth that Jesus was not found in the sepulcher, though it had been surrounded by a trusty Roman guard, all together had created an intense interest and excitement. It was only to be expected that they who had led in the persecution of Jesus would endeavor to shield themselves by casting reproach upon his followers. It was unpleasant, if not even unsafe, for them to appear in the streets of Jerusalem.

But the declaration that that which is highly esteemed among men is not regarded of God, was true in this case. God was bringing confusion upon the great and the proud, and preparing to lift up the heads of those who were stricken and bowed down. This little company, frowned upon by the world, were watched over and guarded by Heaven.

“And suddenly there came a sound from Heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” Acts 2:2-4.

The report of this phenomenon soon brought together a wondering crowd, who were confounded or perplexed.

“They were all amazed and marveled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born?” Verses 7, 8.

God had chosen this time to manifest this power; for it was well known that these were unlearned

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men, chosen from the humbler walks of life, and now they were speaking the various tongues spoken by the Jews who had come to Jerusalem “out of every nation under heaven.” To those who were thus gathered from the nations it was a wonder. But others, resident in Jerusalem and the country surrounding, were also gathered there, who did not understand the various tongues spoken. To them the scene presented a different appearance. They well knew that these humble Galileans had never been schooled in letters. To them it was but an unmeaning jargon of sounds, and it was but natural that, to all the follies which they had ascribed to the followers of Jesus, they should add the charge of drunkenness. But Peter repelled the charge, and thereupon opened the Scriptures to them as follows:—

“Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words; for these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel: And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.” Acts 2:14-20.

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There is much of interest in these words; some of the points introduced we will notice.

The promise was that the Spirit should be poured out upon “all flesh.” This cannot be restricted to less than all the church. It certainly cannot be confined to the apostles. The effort made by many to find a complete fulfillment of Joel’s prophecy on the day of Pentecost is without even a show of reason. That Joel’s prophecy as here quoted by Peter covers the gospel dispensation, is evident from his reference to daughters and handmaidens, of whom there were none among the apostles, as well as to the signs and wonders, which reach down to the coming of “that great and notable day of the Lord.” If the reader will examine the following scriptures, Matt. 24:27-31; Rev. 6:12-17; 1 Thess. 4:13-18; 5:1-3; Isa. 2:10-21; 13:6-13, he will plainly see that that great and notable day of the Lord comes at the close of the gospel age, ushering in the terrible judgments of God and the second advent of the blessed Saviour.

But we have chiefly to do with Peter’s application of the prophecy. He takes up the history of Jesus, in his life and miracles, his death, burial, and resurrection, proving this last by the words of David, and then refers to his exaltation as follows:—

“Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.” Acts 2:33.

Peter here speaks of the promise of the Holy Ghost, which Jesus had received of the Father, and accordingly the Spirit is called the “Holy

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Spirit of promise.” Eph. 1:13. And its gift is called “the promise of the Father.” Acts 1:4.

When the people were assured that this was indeed the power of God upon the disciples, and thus became convinced that that same Jesus whom they had crucified was the Messiah, they were convicted of their sins and of their danger, and cried out,” Men and brethren, what shall we do?” Peter’s answer was in every respect applicable to the occasion; it answered their question, and gave them definite information concerning the promise of the gift of the Spirit, to which he had referred, and which they had seen illustrated in the wonderful events of that day. He said:—

“Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For THE PROMISE is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Acts 2:38, 39.

It is not possible to mistake “the promise” to which reference is here made. It was “the promise of the Spirit,” as in verse 33; that is to say, that which was fulfilled to the apostles should also be fulfilled to them if they would accept, and follow, the crucified and risen Jesus of Nazareth. The words, “all that are afar off,” have reference to the Gentiles, as Paul shows in Eph. 2:11-18, in distinction from the Jews, who are addressed as “you and your children.” Thus the same promise of the Spirit is extended to the church at large, “even as many as the Lord our God shall call.”

This whole instruction as regards both duty

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and promise is neutralized between two classes in the present age. The Friends (known as Quakers) reject baptism as being only an external ordinance. As this subject is quite foreign to the subject of the present argument I pass over the error of the Friends without examination. On the other hand the Disciples, and those holding with them, ignore the promise, making baptism the only point of interest in the text. When I say they ignore the promise, I mean they do not accept it according to the evident meaning of the text; for there is no real difference between the utter rejection of a text and the denial of its evident meaning. The Jews did not deny the Scriptures, directly; but they denied their plain and evident fulfillment, and thus they made them “of none effect.” That the promise of Acts 2:39 is identical with that of verse 33 is so clear that Disciple authors have been constrained to admit it, however strenuously they deny the conclusion logically deduced therefrom. Thus Alexander Campbell says:—

“The promise is expressly said by Peter to be ‘the promise of the Holy Spirit,’ which is extended to all that are near, and ‘afar off.’…. The gift of the Holy Ghost is the immediate antecedent to the promise, as any one may see from the slightest attention to the passage.”—Baptism, p. 383, ed. 1853.

And McGarvey, in his Commentary on Acts, says of chap. 2:39:—

“That we are right in referring the word promise in this sentence to the promise of the Holy Ghost just made by Peter, is evident from the

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fact, that this is the only promise made in the immediate context.”

This is indeed evident, though it has been most strenuously denied by others of that body. Thus, Eld. Treat, associate editor of the Record, of Bedford, Ind., and highly recommended as an expounder and defender of their peculiar faith, persistently denied this fact in Gosport, Ind., in Nov. 1871, when the subject of “the promise” was under consideration.

But Mr. McGarvey, while he admits the truth of the statement, robs it of all its force by making a distinction between “the gift of the Holy Spirit,” and “the Holy Spirit’s gifts,” and affirming that the former, but not the latter, is the subject of the promise. If we allow that that distinction is just, the inquiry then arises, Which did the apostles receive on the day of Pentecost? Any answer which includes either to the exclusion of the other, is only partial; it does not contain the whole truth. While all will acknowledge that they received the gift of the Holy Spirit, none can deny that they received the Holy Spirit’s gifts.

And then another inquiry may properly be raised: Were not all included under one and the same promise? Or, were there two distinct promises of the Spirit? Only one. The promise which Peter held out to his hearers, in verse 39, is identical with that of verse 33, as both Campbell and McGarvey admit. But Peter said that that which they saw and heard, even the mighty power of the Spirit of God upon the apostles, was given by virtue of that promise. There is but one “Holy Spirit of promise,” and concerning it Jesus received but one “promise

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of the Father.” And by virtue of that, but “one Spirit” was given. The facts here presented show that the pouring out of the Spirit upon the disciples was the cause of the wondering of the assembled multitude, and that drew out Peter’s discourse, which was aimed to correct their impression, and to teach them in regard to the promise and gift of the Spirit. He said the Spirit was poured out, as they then saw and heard, according to the promise which Jesus received of the Father, and that they also might receive it, for the promise was to them and to their children, and to as many as the Lord shall call.

Now if any can distinguish between the promise under which the disciples received the Holy Ghost on that day, and the promise under which the same Spirit was offered to the multitude, it will be by an exercise of ingenuity which we cannot comprehend. Nothing appears more evident than that all the gifts and manifestations of the Spirit of God are under one and the same promise; they are different parts of that promise; and to reject the parts is to reject the whole, and thus to annul the promise.

In regard to the distinction referred to above, it is asserted that the Spirit’s gifts include only the miraculous, or power conferred specially on a few, in distinction from the general gift of the Spirit to all the churches. But this is not satisfactory. Says Webster: “Miraculous, of the nature of a miracle; performed supernaturally; effected by the direct agency of Almighty power, and not by natural causes.” It needs but little consideration to make it apparent to all that there is no such distinction as natural and supernatural

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gifts and operations of the Spirit in the church. Each and every one who receives the Spirit, in any manner or to any extent, receives it by the direct power of God. There is no natural reception nor operation of the Spirit of God in any case. Hence the distinction is claimed without regard to the proper use of the words.

A more obvious distinction, apparently, is claimed between the ordinary and extraordinary manifestations of the Spirit. But again we ask, are there two distinct promises for these methods or operations? Or, does not the promise include both? One promise includes all. There is no “promise of the Spirit” in the Bible which does not include the gifts or manifestations of divine power. This we shall claim as an established truth unless a separate and distinct promise is produced for a peculiar or distinct manifestation.

The remark of Olshausen on 1 Thess. 5, relating to this subject, is worthy of notice. He says:—

“But the question whether pneuma is to be taken here as an ethico-religious principle, or as the source of the Charismata [gifts], is to be altogether declined, because the two cannot be separated, or at least did not appear separately in the apostolical times. Where the Spirit was, he showed himself in moral and religious relations, and in the extraordinary gifts.”

In confirmation of the view here taken we notice that the apostles, who received the gifts and power of the Spirit, did not all possess like power; the Spirit did not manifest itself through all alike. Therefore Paul says:—

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“Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret?” 1 Cor. 12:29, 30.

These questions are asked concerning the church at large, as well as the apostles, which is an evidence that the same gifts were in the church at large, as we shall hereafter show, but not in all alike. Each has his own peculiar office; or, to use the language of inspiration concerning these manifestations,” Dividing to every man severally as he will.” Yet all were received under one promise; all were parts of one whole.

What a blessing, a gracious privilege, is thus held out to us as members of the body of Christ—as called of God. When we consider that blessings and duties are ever closely allied, and that when blessings are offered to us it is our duty to labor for their reception, we may realize our responsibility to pray for the Spirit, so graciously promised by our Saviour. God never offers the blessings of his grace for our mere gratification, nor to satisfy curiosity, nor in any way to minister to our selfish feelings, but because they are necessary to our highest good and to his glory. That which concerns our good we need, and should embrace. That which concerns the glory of God it is our first duty to respect. And what a responsibility is thus placed upon us. May the Lord guide us that we never more quench the Spirit, “but covet earnestly the best gifts,” and so humble ourselves before God that we may be “endued with power from on high.”

To be continued….

The Holy Spirit Given to Those Who Ask.

THE SPIRIT OF GOD:– ITS – OFFICES AND MANIFESTATIONS, TO THE END OF THE CHRISTIAN AGE.

BY ELD. J. H. WAGGONER.  1877

CHAPTER I.

THE HOLY SPIRIT OF PROMISE

“And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.” John 14:16.

There is not a subject presented in all the Scriptures which is of greater interest and importance than that of the gospel gifts and manifestations of the Spirit of God. In the words of the above text, the Spirit is the Comforter to the pilgrim who finds his life one of warfare, and who is told that in the world he shall have tribulation. It is the Guide to lead us “into all truth;” to aid us to escape from the darkness of this wicked world and to find the light of life. It is the Sanctifier, in connection with “belief of the truth,” to impress that truth upon our hearts, and to soften our hearts that we may appreciate, and with humble reverence receive, the word of truth. And its influence extends to “the world,” to whom it is a Reprover of sin.

The subject is a very solemn one; it is not to be approached in a light and irreverent manner. Jesus, the holy Son of God, who claimed divine honors, who said that “all should honor the Son even as they honor the Father,” also said:—

“Whosoever speaketh a word against the Son

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of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” Matt. 12:32.

The solemn importance of these words is increased by the consideration that they were uttered as a rebuke to the Pharisees, who ascribed the works of Christ to the power of Satan instead of to the Spirit of God. They did not speak of the Spirit at all directly; they even may have felt the most becoming reverence for that Spirit in name. But their condemnation rested in this, that they rejected that which proceeded from the Spirit of God, without a patient, careful, submissive, and prayerful consideration of its nature and its claims. How careful, then, should we be in our investigations of this subject, and in our actions in reference to it. For, to ascribe the works of Satan to the Spirit of God, is to debase the Spirit, and to exalt the power of the adversary to divine honor. And to ascribe the gifts and works of the Spirit of God to Satan, is to blaspheme so as to have no forgiveness forever. May the Spirit itself guide us into all truth, and save us from both deception and presumption.

There is one question, which has been much controverted in the theological world upon which we have never presumed to enter. It is that of the personality of the Spirit of God. Prevailing ideas of person are very diverse, often crude, and the word is differently understood; so that unity of opinion on this point cannot be expected until all shall be able to define precisely what they mean by the word, or until all shall agree upon one particular sense in which the word shall be used. But as this agreement does not exist, it

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 seems that a discussion of the subject cannot be profitable, especially as it is not a question of direct revelation. We have a right to be positive in our faith and our statements only when the words of Scripture are so direct as to bring the subject within the range of positive proof.

We are not only willing but anxious to leave it just where the word of God leaves it. From it we learn that the Spirit of God is that awful and mysterious power which proceeds from the throne of the universe, and which is the efficient actor of the work of creation and of redemption.

When the earth was just spoken into existence, while yet all was desolate and void,— “The Spirit of God moved upon the face of the waters.” Gen. 1:2.

The original word for moved has the sense of hovering or brooding, and does not mean moving, merely. It evidently refers to a process of formation, by the power of the Spirit of God, which immediately followed the act of creation.

That the same power is active in the work of redemption is largely shown in that the incarnation of the Saviour, his teachings, miracles, and resurrection; the reproving and conviction of sinners; the enlightening, comforting, and sanctifying of believers; and, finally, the resurrection of the just, are all ascribed to the Spirit of God. No tongue can tell—no heart can conceive, how greatly we are indebted for its operations in our behalf.

It is the Representative of the Saviour during his absence from the church. When Jesus told the disciples he was going to leave them, their hearts were sad. But he gave them a two-fold consolation; 1. He promised to come again and

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receive them unto himself. And from that hour to the day of their death they longed and prayed for his second advent to the earth. As pilgrims yet “in an enemy’s land,” we pray with them, “Even so, come, Lord Jesus.”

2. He said he would not leave them as orphans, or comfortless, in this world of tribulation; he would pray the Father, and he would send them another Comforter. And as Christ came in the name of the Father, John 5:43, and therefore represented the Father, insomuch that they who had seen him had seen the Father, because the Father was in him and did the works which he did, John 14:9, 10, so the Spirit is come in the name of Jesus; verse 26. It is to us as truly a representative of Christ, as he was of the Father. He that received not Christ received not the Father; 1 John 2:23. Even so, he that hath not the Spirit hath rejected the Son— “he is none of his.” Rom. 8:9. And because the Father sends the Spirit in the name of the Son, and the Son purchased the gift for us, it proceeds from both to us, and is called both the Spirit of God and the Spirit of Christ. Compare 1 Pet. 1:10, 11, and 2 Pet. 1:21.

The Spirit is to abide with the disciples of Christ till his return, for the word forever has this extent in the promise. The Saviour lived but a few years upon the earth; his ministry covered a period of only three and a half years. But the presence of the Spirit as a Guide and Comforter shall be during the entire dispensation—the gospel age.

A most important truth is taught in Luke 11. Though the Spirit is to “reprove the world,” it does not act as a Comforter and Sanctifier to any

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unless they voluntarily receive it. Jesus was in the world, and was “the light of the world,” but the world rejected the light. But, “as many as received him, to them gave he power to become the sons of God” John 1:12. And, though the Spirit is sent into the world to abide in the world to fulfill its various offices, Jesus taught us that we should pray for it. The teaching of many in this degenerate age is contrary to this; but to this refers directly the oft quoted injunction:—

“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”

After giving illustrations of the readiness of parents to give needed things to their children, he continued:—

“If ye, then, being evil, know how to give good gifts unto your children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him.” Luke 11:9-13.

Therefore we conclude that if we do not believe the Spirit should be prayed for, or if, for any cause, we neglect to ask for it, we cannot expect to receive it.

But an objection is raised against this truth. It is said, There is danger of being deceived; there are “seducing spirits” in the world; 1 Tim. 4:1; and men are liable to be led by these, while they think they are led by the Spirit of God; and the danger is very great, as Satan transforms himself to an angel of light.

There is much truth in this objection; not only is there danger of being deceived, but thousands are deceived, and led on, by the deception, to their destruction. And therefore we should be all the more careful in our walk and in our

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prayers. But let us examine our Saviour’s illustrations.

“If a son shall ask bread of any of you that is a father, will he give him a stone? Or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion?” Luke 11:12.

Now if a son is so blinded, or his senses so benumbed, that he cannot tell the difference between bread and a stone, or a fish and a serpent, or an egg and a scorpion, then is his case, indeed, deplorable. And if he is so far from his father, and so little acquainted with him, that, when he asks for bread, a deceiver steps in, and, pretending to be his father, gives him a stone instead, and he does not know the difference, his case may be regarded as desperate.

But what would the objector think or say, should he see a son refuse to take bread from the willing hand of a kind father because stones were so numerous in the land? Should such a course be pursued by any one we could only expect that death by starvation would be the result.

The apostle James gives important instruction on this point. If we “ask amiss,” either in lack of faith or to gratify our selfishness, we shall not receive. God’s will and glory must be kept in view. Self must be denied and crucified. Our consecration to God must be complete. Our submission to his will and pleasure must be perfect, so that we are ready to bear any cross, to accept any truth, or to take any advance step in the work of faith; in short, we must abide in him and have his word abiding in us, and then we

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may ask what we will and it shall be done. John 15:7.

Many fail to receive the gracious influence of the Spirit, or receiving it, abuse it, and so shut up the way of further blessings, by receiving it as the end of Christian effort instead of as a means. When such are blessed of Heaven they consider that the object of religious effort has been accomplished; and they sit down to enjoy themselves, or to congratulate themselves over their gifts and graces. A greater mistake could not be made. So does the gormandizer take his food as the means of self-gratification, and this is the end of his efforts. But the man who realizes the responsibilities of life, and who has a true interest in the faithful discharge of life’s duties, accepts his food as the means of gathering strength for future labor and usefulness. The Spirit will be given to all who ask for it as a means of renewing their strength that they may engage more successfully in the Christian warfare, and gain new victories to the glory of the Captain of our salvation.

Paul speaks of “those who, by reason of use, have their senses exercised to discern both good and evil.” Heb. 5:14. It is unfortunate that so many lack this discernment; they have never so used their senses as to have them available to any practical benefit. In gifts of the Spirit they discern only evil. Every object is to them a stone, a serpent, or a scorpion. Humility, self-denying, cross-bearing, and earnest prayer would enable them to see unnumbered blessings, great and precious, clustering along their pathway, where all is now dark, dreary, and forbidding.

The objections which these offer against accepting

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the manifestations of the Spirit will hold equally good against uniting with any church; because, while the church of Christ is a unit (for “there is one body”), there are many and diverse churches in the world, and therefore the chances are that we shall unite with a wrong one, and so be led astray. But the objector readily replies, We must choose that one which bears the divine impress; which presents the characteristics of the true church according to the New Testament. That is right. And so also with regard to the Holy Spirit and its manifestations. We must compare all with the divine standard, and receive that which will bear all the tests of the word of God, and reject all which are condemned by that infallible rule. It is to be regretted that so little attention is paid to this important subject; that so little is known in general, concerning the promises, the operations, and the gifts of the Spirit of God. It is that of here is one office of the Spirit which is not only ignored, but denied by many at the present time.

It is that of Reprover. Jesus said:—

“And when he is come he will reprove the world of sin, and of righteousness, and of judgment.” John 16:8.

They who deny the exercise of this office to the Spirit say that the promise of the direct presence of the Spirit is only to the church, as a Comforter; that they only who are members of the church can receive the influence of the Spirit in any manner; and that they who receive it do so, not as an evidence of that membership, but because of that membership. The world is reproved, they say, only by the word which the Spirit has indited; and the threatenings of the

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word are the only method of reproof, the Spirit itself not being present at all.

But this does not accord with the words of the Saviour, that the Spirit comes into the world to reprove the world. It plainly appears that the Spirit of God was striving with man in the days of Noah. Gen. 6:3. Stephen accused the Jews of resisting it. Acts 7:51. And if it is allowable to assume that the Spirit strives with and reproves men only by means of the threatenings and reproofs of the word, we may with equal propriety assume that it comforts the saints only by the promises of the word. And then we have the Spirit banished entirely, as far as actual presence is concerned, and the promise of the Saviour is destroyed. We claim, and we think with good reason, that to deny its presence in comforting the saints is doing no greater violence to the Scriptures than to deny its presence in reproving sinners. And if there be no real presence of the Spirit in these works we may in vain ask the Father to give us the Spirit, notwithstanding the Saviour’s instructions in Luke 11:9-13. Nor can it then be true, as promised in our text, John 14:16, that the Spirit will abide with us forever, no, nor even visit us at all.

We ought to consider ourselves responsible for every conclusion which may logically be drawn from our position. Therefore men ought to fear greatly when they take such a position as that which we now call in question, because it really removes the Spirit from the work of the gospel, as a Comforter as well as a Reprover. We fear that such positions are taken because men are too easily satisfied with a nominal religion, destitute of the Spirit’s power.

To be continued…..God willing.

The Spirit (A study on a paper written in 1877)

THE SPIRIT OF GOD:– ITS – OFFICES AND MANIFESTATIONS, TO THE END OF THE CHRISTIAN AGE.

BY ELD. J. H. WAGGONER. 

HAVING RECEIVED OF THE FATHER THE PROMISE OF THE SPIRIT, HE HATH SHED FORTH THAT WHICH YE NOW SEE AND HEA.” ACTS 2:33

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STEAM PRESS OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION BATTLE CREEK, MICH.  1877

PREFACE

Many good thoughts have been presented of late years on the subject of the Gifts of the Spirit, and yet the whole amount that has been written on the perpetuity of the Gifts in the church is very small indeed, considering the great importance of the doctrine.

In adding to what has already been published we have made no attempt to exhaust the evidences, for on some points our remarks are exceedingly brief; but we have endeavored to point out what we consider the clearest and weightiest arguments, and to show the relation of this doctrine to other parts of the gospel.

We call especial attention to the connection existing between obedience to the Law of God and the presence of the Gifts of his Spirit. For a long time the churches seem to have lost sight of this important relation; and consequently antinomianism, and its constant attendant, vainglorious formality, have been greatly strengthened. Fortunately the Scriptures give a clear and decided testimony on this subject. We have also tried to bring out the whole truth presented in Peter’s sermon on the day of Pentecost, and to show that the perpetuity of the Law of God, and of the Gifts in the church, is as firmly established by this sermon as is the continuance of the ordinance of baptism.

As we are living in the time of the fulfillment of some important prophecies, both on this and on other subjects,—in a time when a special work of preparation is needed to meet the Lord Jesus at his coming, the question of the restoration of the Spirit’s power in the church becomes of unusual interest. Were it not for this power, for the promised refreshing from the presence of the Lord, no flesh could stand in that time when Jesus ceases to plead for fallen man, when the sinner can no more find a mediator whereby to come unto the Father.

Our earnest prayer is that this feeble effort may be the means of increasing the respect of some at least for the Gifts of the Spirit, and of awakening an interest in those scriptures which teach us our dependence on the means appointed for our sanctification. We strongly desire that the waiting ones may, by the Spirit’s presence and power, be strengthened to cultivate all the graces of the divine life, and soon be brought into the unity of the faith of the Present Truth, that the testimony of Jesus may be confirmed in them so that they shall come behind in no gift, waiting for the coming of our blessed Redeemer. 1 Cor. 1:6, 7.

J. H. W.

Battle Creek Mich.,  August 1877

Spiritually Poor, Blind and Naked.

Times of the Gentiles Prophecy fulfilled in 1980… where does that leave us in the time stream of prophetic history?

JERUSALEM IN BIBLE PROPHECY

Roy F. Cottrell  1947

Continued…and Concluded.

The parallel between the fulfillment of the times of the 12 nations (Gentiles) and our own church history is remarkable and dare not be overlooked. We need to recognize that we cannot divorce ourselves from the fact that the Three Angels' Messages which was committed to the Church in sacred trust involves the nations. The very prelude to these messages reads:

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, . . . (Rev. 14:6)

When the times allotted to the nations is fulfilled, the giving of 'the everlasting gospel" to the nations is also affected. The two cannot be divorced.

Furthermore, we are told:

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 will be pronounced the sentence, "Found wanting. " By the light bestowed, the opportunities given, will she be judged. (Testimonies for the Church Vol. 8, p. 247)

As Ellen G. White was writing this intent of God following the 1903 General Conference Session, she noted the only condition where-by the judgment of "found wanting" could be averted. It reads:

Unless the church, which is now [1903] being leavened with her own backsliding, shall repent and be converted, she will eat the fruit of her own doing, until she shall abhor herself. (Ibid., p. 250)

This is not a call to individual repentance but to corporate repentance. In the light radiating from the agenda of the sanctuary as revealed in the type with the fulfilling of the time of the Gentiles - nations as corporate bodies - we should now understand the weighing of the Church in the same balance, and the decision that was rendered. Follow closely now the parallel as diagramed. (pp. 14-15)

In the left hand column, we have the significant dates in the history of the State of Israel. Let us review them.

In 1948, the State of Israel was re-established. The event itself did not fulfill any prophecy. However, coming events were casting their shadows before. Jerusalem still remained in Jordanian control, trodden down of the Gentiles.

In 1967. in the Six-Day War (June 5-10), Jerusalem was captured, and a government under the control of Israel was set up. It was the beginning of the end. It constituted a warning to the Church of the corporate judgment she faced.

In 1980, the entire government of Israel was transferred from Tel Aviv to Jerusalem. The prophecy of Jesus had reached complete fulfillment. This was done on July 30 of 1980.

In the righthand column is a review of our own Church history in parallel with the events which fulfilled the prophecy of Jesus.

In 1949, Bible Readings for the Home Circle was revised. In the study on "The Sinless Life," the paragraphs defining the human nature Christ took upon Himself were altered.

In 1950, Elders Wieland and Short presented a restudy of 1888 to the leadership of the Church and called for a "denominational repentance" corporate repentance. While these young men did not perceive the connection of the message of 1888 with the General Conference session in 1903 - and still do not understand it -they did answer the call of God in giving to the Church, the only remedy which could avert it being "spewed out" by Christ. (See Rev. 3:16)

In 1952, a Bible Conference in the Sligo Park Church called the ministry's attention to the prophecy of Jesus in Luke 21 :24, noting "that we should all be watching [it] with special care."

Then came the SDA-Evangelical Conferences of 1955-56, in which we compromised our basic teachings on the incarnation and the atonement. Instead of repentance, we were continuing to betray the sacred trust making it virtually impossible to give the "ever-lasting gospel" message in its purity.

Then came the fateful year- 1967. In the very month that Jerusalem was retaken, a committee appointed by the General Conference rejected Wieland and Short's call for denominational repentance for the third and final time.

In July, Dr. Earle Hilgert then of Andrews University took his place as a voted member on the Faith and Order Commission of the World Council of Churches. In October, the Annual Council gave its approval to the Association of Adventist Forums from whose podium at PUC in 1979, Dr. Desmond Ford was to attack the sanctuary doctrine of the Church.

Between 1967 and 1980, in 1977, Dr. B. B. Beach would place in the hands of the reigning pope, Paul VI, "a gold-covered symbol of the Seventh-day Adventist Church." (Review & Herald, August 11, 1977, p. 23)

Then came 1980. At the General Conference session in Dallas, Texas, the Church voted a new Statement of Beliefs, and included in them language from the Constitution of the World Council of Churches, and confirmed the compromises on the atonement and incarnation made at the SDA-Evangelical Conferences of 1955-56.

Within three months God permitted Jesus' prophecy to reach its complete fulfillment. Corporate judgment was then completed in the Heavenly Sanctuary.

A FINAL PROPHECY

There is one final prophecy concerning Jerusalem in Daniel. Turn in your Bibles to Daniel 11:45. This prophecy in Daniel is a literal prophecy and can no more be spiritualized away than can the prophecy Jesus gave concerning Jerusalem. Daniel I I reads:

And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end and none shall help him.

Daniel understood well what 'the glorious holy mountain" was, for he had prayed - "0 Lord... let... Thy fury be turned away from Thy city Jerusalem, Thy holy mountain." (9:16) This "he" of the prophecy will "plant" the "tents" of his abode in Jerusalem. This "he" is the "the king" of Daniel 1 1 :36, or the Papacy. He will welcome the personified Christ to "the throne of his father, David. " But what then? The next verse reads: "And at that time shall Michael stand up, the great prince which standeth for the children of thy people. " (Dan. 12:1) lt will be the end -the close of all human probation. Every individual will have made his decision.

We have been given foreknowledge:

Fallen angels upon earth form confederations with evil men. In this age antichrist will appear as the true Christ, and then the law of God will be fully made void in the nations of our world against God's holy law will be fully ripe. But the true leader of all this rebellion is Satan clothed as an angel of light. Men will be deceived and will exalt him to the place of God, and deify him. But Omnipotence will interpose, and to the apostate churches that unite in the exaltation of Satan, the sentence will go forth, "Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her." CM, p. 62)

All that Jesus prophesied about Jerusalem as signs to God's people has taken place. The shadow of coming events was cast in 1948; the first warning came in 1967; the final warning in 1980. We are living between a fulfilled Luke 21 :24, and yet to be fulfilled Daniel 11:45. We are at the end! "Heir of the kingdom, why dost thou slumber? ...Wake thee, arouse thee. " "Lift up your heads; for your redemption draweth nigh." "When ye see these things come to pass, then KNOW that the kingdom of God is nigh at hand...This generation shall not pass away, till all be fulfilled."

CONCLUDED.

********

We have been blessed with prophecies as for thousands of years God's people have been blessed. We were told that comprehension would come as the days of earth's current sin ridden history were winding down. For thousands of years we've existed in a state of fulfilling prophecy. 1260 years was one prophecy and during that time many generations of people lived and died as it was unfolding. Just as then it is now. Generation after generation lives as the prophecies come to pass. We've been blessed with the knowledge that in 1980 - a mere 39 years ago a prophecy came to pass pointing to the very last Jerusalem related prophecy- noting that the particular prophecy would take place within the generation of 1980.

Remember how those Christ followers in Jerusalem were warned that Jerusalem would be surrounded by armies and when it was they were to flee Jerusalem? They were to uproot their entire lives as soon as they saw this prophetic sign come to pass. They were to flee when it happened.  Can you imagine if people today were as close to God living in the light of His truth, paying attention to His prophetic signs, watching for the fulfillment of foretold events. Scoffing is the accepted reaction to prophecy today. Scoffing, dismissing, ridiculing, these are how many professed Christ followers treat prophecies. They don't realize that if our passed is filled with FULFILLED prophetic predictions, then our future holds the fulfilling of prophecies for our times.

1980 39 years until 2019… how many more years until the last Jerusalem related sign meets its fulfillment?  Corporate probation is over, the judging of all individual dead is over, the judging of the individual living is ALMOST over and when it is… the only thing left is for sentencing to be carried out. The guilty as well as those secure in the salvation of the Lord Jesus Christ will meet their just reward.

We are living in the most spiritually FEARFUL years mankind can live in, and the world around us goes on as if believing this truth is some twisted fantasy of unreality that only the very intellectually and spiritually deceived dare believe.

People are so caught up in the deception of Satan, that they go to heaven upon their deaths to be with their loved ones who have gone on before them, that they don't need to concern themselves with whether or not they live under a probationary time which is running out. Why bother with that, when all people go to heaven? Truly this generation has fulfilled and is fulfilling the Laodicean prophecy of lukewarmness and will be spewed out of the Savior's salvation. They think they are RICH, they think they can SEE, they think they are CLOTHED, but the reality, the truth is they are POOR, BLIND, and NAKED spiritually! 

Please Father! Please help us to be YOURS, we would know the signs of our own times, we would buy of YOU the gold tried in fire, we would seek only You and Your truth not lull ourselves into false complacency under Satan's deceptions that WILL deceive ALL but the very elect! Please Father, we would be among Your very elect all by the GRACE, the MERCY, the FORGIVENESS, through the LOVE of YOUR SON, JESUS CHRIST, now and forever!!!!!!! 

Prophetic History- Prophetic Future

Times of the Gentiles Prophecy fulfilled in 1980… where does that leave us in the time stream of prophetic history?

JERUSALEM IN BIBLE PROPHECY

Roy F. Cottrell  1947

Continued…

Let us make a quick analysis of Luke 21 and see what is emphasized. You can do further study on your own; but let us observe certain highlights. Carefully compare Luke 21 with Matthew 24 and Mark 13. Luke does not even mention as does Matthew and Mark, the Dark Ages, "those days" of "tribulation." He concentrates on events in the history of Jerusalem. All three reports of this prophetic discourse of Jesus summarize general signs which were to occur. Then Luke Iiteralizes the prophecy of Daniel to which Jesus alluded, writing:

And when shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh...For these be the days of vengeance, that all things which are written may be fulfilled ...And they shall fall by the edge of the sword, and shall be led away captive into all nations (ta ethné): and Jerusalem shall be trodden down of the Gentiles (ethné), until the times Of the Gentiles (ethné) be fulfilled. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations (ethné), with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when see these things begin to come to pass, know that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away; but my words shall not pass away. (Luke 21:20-33)

Several points should be noted. Luke passes by with only a mention of the "signs" in the sun, moon and stars. (Compare with Matt. 24:29 and Mark 13:24-25) He focuses Jesus' prophecy "upon the earth" emphasizing 'the nations" (ethné) whether translated in the KJV - "nations" or "Gentiles." He speaks of their "times" and "distress" with "perplexity." In two instances, Luke has Jesus stressing - "When ye see' then "know ye." The first, when the armies surrounded Jerusalem, then they were to know that its destruction was nearing. We can ask - did that generation which saw this sign fulfilled live to see the destruction of the city? Likewise, Jesus said, those who see the end of the times of the nations and the events connected with it, that generation will not pass away till all be fulfilled.

When the times of the nations are fulfilled, they come into distress with perplexity. The word in the Greek translated "perplexity ' carries the overtones of economic distress. Of interest is the fact that the Department of Labor of the United States government uses 1967 as the base year to chart the course of the dollar in its inflationary devaluation. The economic instability of the nations has only increased since that day with no way out. In other words we are seeing today a "sign" fulfilled on earth as verily as our spiritual fore-fathers saw the fulfillment of a "sign" in the heavens.

This date - 1967 - was the beginning of the period when the times of the nations would be completed. The 'times of the nations fulfilled", what does it mean? Nations are corporate bodies, corporate entities. There is a difference between the close of probations for corporate entities and for all mankind as individuals. No longer are the nations under the merciful intervention of God, but have been given over to Satan to work his deceptions so as to bring them to the battle of the great day of God Almighty.

This understanding of the meaning and significance of "the times of the nations" being fulfilled opens before us two other doors of insight. One involves a deeper understanding of the sanctuary types of ancient Israel; the other, lessons we can learn from the parallel between the end of the times of the Jewish nation/church and the times to which we have come.

A LESSON FROM THE SANCTUARY

The 16th chapter of Leviticus outlines the services on the Day of Atonement. All the details we will not discuss. We will only carefully consider the threefold cleansing outlined in ritual for the day. First, lest there should be any misunderstanding as to what I will write, let me make it very clear that in the great antitype which convened in Heaven in 1844, all judgment is made in the presence of the Ancient of days. In the type on earth, we are given a glimpse of the agenda of what is taking place in Heaven. The first item was the cleansing of - making an atonement for - the most holy place. (Lev. 16:15-16a; the KJV uses "holy" with the word, "place", supplied to refer to the Most Holy apartment of the sanctuary.) The second item was the cleansing of the holy place, or what is noted as the "tabernacle." (Lev. 16: 16b) The third item was the cleansing of the Altar in the court. (Lev. 16:18) lt was not until these three steps were completed that Azazel, the scapegoat, was brought into the picture. The text reads: And when he [the High Priestl hath made an end Of reconciling the holy place [most holy apartment], and the tabernacle of the congregation [first apartment], and the altar, he shall bring the live goat. (verse 20)

Now what was the significance of these three steps and what is God telling us in this type? Let us turn our attention to the daily service and how it relates to this three-fold agenda.

When an individual sinned, a common priest ministered his offering. Of blood, the priest fingerprinted it on the horns of the Altar of the court, and poured the remainder at the base of the Altar. (Lev. 4:30) When the congregation sinned (a corporate act). the high priest ministered the offering, and the blood was marked on the horns of the Altar of Incense in the first apartment, with the remainder of the poured at the base of the Altar in the court. (Lev. 4:16-18) During the year not one drop of blood of any sin offering ever was brought into the Most Holy Place. The closest any blood came to the Most Holy Place was that of the sin offering for corporate sin, when blood was sprinkled "seven times before the Lord, even before the vail." (4:17) Now what is the threefold agenda followed on the Day of Atonement telling us in the light of where the blood of confession was placed?

Whatever was signified by the type, whatever was accomplished when our Great High Priest first came to the Ancient of days in judgment, the next cleansing or "Step Two" had to do with corporate guilt and confession. When the adjudication of corporate guilt was completed, the atonement passed to the individual record of confession, which in the type was placed on the horns of the Altar of the Court. Jesus in His prophecy gave the signal for the hour when the "times of the corporate bodies (nations)" would be fulfilled. Then judgment would pass to the individual cases. If there was ever a prophecy which pinpointed the hour to which we have come in relationship to the judgment, this prophecy of Jesus does! Could it be that in the achri hou - that brief period of time from 1967 to 1980 - the judgment of the individual dead was completed and now we have passed to the judgment of the living? How

desperate is such an hour, and how ought we to be living in the light of this possibility?

PARALLELS

There are some parallels between the close of the 'times of the Jewish nation/church" and the close of "the times of the Gentiles (corporate nations/churches). " The time that was allotted to the Jewish nation - "Seventy weeks are determined upon thy people" (Dan. 9:24) - ended in 34 AD. However, the book of Acts reveals the varying times for the close of probation for the various segments of Jewry. Let us observe the message of that book, and see what it is telling us.

First, consider Acts 2. On that Day of Pentecost, to whom was the message given? Was it given to Gentiles? Was it a great evangelistic endeavor, as we think of evangelism today? No, that Day of Pentecost did not have such an objective. To whom was the message directed? Verse 5 states - "and there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven." What kind of people were they? "Devout" Jews!

What does the word, "devout" mean? How does Luke use the word? In his Gospel, he refers to Simeon, the man who was waiting for the consolation of Israel, as "devout." (Luke 2:25) In describing the men who buried Stephen, Luke declared them to be "devout men." (Acts 8:2) The message of that Day of Pentecost was directed to "devout men" - good men. However, as the Spirit spoke through Peter, with what did He charge these men? Note carefully - "Therefore letall the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. They "devout" Jews - crucified their own Messiah? Yes, that is what Peter accused them of - "You crucified the Lord of glory."

Some of these men - even the majority - were not even in Jerusalem at the time of the crucifixion. They had come for the celebration of the Feast of Pentecost. How then could they be charged with the crucifixion? Because of corporate involvement! They were a part of corporate Israel , and because of this, they were accountable for the acts done by the leadership of that corporate entity, They responded - "Men and brethren, what shall we do?" What was Peter's answer? "Repent."

What is this telling us? In 31 A.D., probation was still open to devout Jews. They could repent. But let us continue on.

Come now to Acts 3. We find a short time following the events of the Day of Pentecost, that Peter and John go to the temple to witness. Accosted by a man lame from birth, they heal him in the name of Jesus. This restored man holds Peter and John as a large group of people gather to assess what has happened. Peter seizes the opportunity and witnesses concerning Jesus, charging his hearers with betrayal, denial, and murder. (Acts3:1215) But he holds out hope; he counsels- "Repent ye therefore." (verse 19) The door of repentance was still open for these worshipers in the temple.

While preaching, the captain of the temple with the leading priests took them into custody for trial the next day. Observe now before whom they were arraigned the next day. Read carefully Acts 4:6: And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

Who were these men? Who were Annas and Caiaphas? They were the spiritual leaders of the Jewish Church; they were also the very ones who had delivered Jesus over to the Romans to be crucified. Peter filled with the Holy Spirit charged them with the very act - "ye crucified" Jesus Christ. (v. 10) But he never held out to them the opportunity to repent. Why? The spiritual leadership of the Jewish Church had passed the unseen line! They could not repent. This was prior to 34 A.D.

We come now to the year  34 A.D. itself. In Acts 7, Stephen is arraigned before the highest "council" of Israel. (See 6:15) Adjured by the high priest, he makes his defense. Hear carefully his final words -

Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? And they have slain them which showed before the coming of the Just One; of whom ye have been now the betrayers and murderers. (7:51-52) He didn't call upon them to repent. He charged them

with the act which brought corporate guilt upon the Jewish nation/church. They took Stephen out and stoned him, and Israel's probation as a church/nation closed. But what about the individual member's probation?

Now let us ask ourselves a question? From this point on, the book of Acts is primarily the story of whom? Paul. And what did Paul do? Turn to Acts 13. He was on his first missionary tour, and here is the record of his sermon in the synagogue of Antioch in Pisidia. Observe what he told them:

Be it known unto you therefore, men and brethren, that through this Man is preached unto you forgiveness of sins: and by Him all that believe are justified from all things which ye could not be justified by the law of Moses. (13:38-39)

What did he tell them? Keep in mind that he was now out among the Jews of the Diaspora. To these individual Jews, he assured them that "forgiveness" was still extended to them if they would believe and accept Him whom their spiritual leaders had crucified. The Jewish church/nation had closed their probation as a corporate body, but now to the individual Jew of the synagogue was given an opportunity to make a judgment concerning the decisions of their hierarchical leadership in regard to Truth.

We find that as we study Paul's ministry in the book of Acts, this is the consistent pattern. When he arrives in a new city, where does he go on the Sabbath? To the synagogue. Whom does he proclaim? Jesus and calls upon them to believe and follow Him whom their church leadership had rejected and crucified. When they did not respond, what did Paul do? He left them. (Acts 13:46; 19:8-9) The book of Acts ends on this very theme. (Acts 28:23-25)

The book of Acts also closes within the shadow of the destruction of Jerusalem. Through all that time from 34 A.D. till 66 A.D., there was opportunity for the laity of the Jewish Church as individuals to repent of the sin that closed the day of probation for their hierarchy. This fact needs to be kept in mind as we consider the parallel between the close of the Jewish church/nation and the ending of the times of the nations of earth and the corporate body which we call the Church today.

TO BE CONTINUED….

1980 Prophecy Fulfilled.

Times of the Gentiles Prophecy fulfilled in 1980… where does that leave us in the time stream of prophetic history?

JERUSALEM IN BIBLE PROPHECY

Roy F. Cottrell   1947

In 1944, the Pacific Press published a book entitled Palestine in Prophecy. It was used as a "book of the month" by The Voice of Prophecy. The final paragraph of the book reads:

The apostle Paul speaks of old Jerusalem as being "in bondage with her children." (Gal. 4:25) Had the Jews been faithful, Jerusalem would have been enlarged and beautified to become the center Of the whole earth, beautiful for situation. But throughout the generations [from] the fall of that city in AD. 70, Jerusalem has been "a burdensome stone" and "a cup Of trembling unto all people" (Zechariah 12:2, 3); and it will be so till the end of time. Palestine and Jerusalem do not have a bright future in this present world, and those who are holding the hope Of a national restoration for the Jews are following a theological will-o'-the-wisp.

Then in 1947, the Pacific Press published another book The Jews and Palestine In it were noted the objectives of Zionism:

The father Of modern Zionism was Theodor Herzl , an Austro-Hungarian journalist. In 1896 he published a book entitled, The Jewish State. The following year the first Zionist Congress convened in Basel, Switzerland, and presented to the world its program for "'a publicly assured and legally secured home for the Jewish people in Palestine." (p. 57)

Near the close of this particular chapter, the conclusion is drawn:

The God Of heaven who overthrew the city and nation and who because of their apostasy dispersed the inhabitants to the ends of the earth, forever settles the question of a complete return and restitution in old Canaan by asserting that it "cannot be." (p. 61)

In 1947, the Church took the position that it was absolutely impossible for a Jewish state to ever be re-established in Palestine. One year later. in 1948, the Jewish state became a reality.

In 1948, I became pastor of the First church in Toronto, Ontario, Canada. The Sabbath following the establishment of the Jewish state, I prepared a sermon to shore up confidence in the church's position. I told the congregation - "Don't get too disturbed. Do not become overly alarmed. There are still more Jews in New York City than can possibly get settled in the small area of Palestine." I had no other answer. What was I to say? In other words, as a result of then current events, it became obvious that we as a Church were fallible in our prophetic interpretations, and that there needed to be some re-thinking.

By 1952, the Church returned to a position as had been set forth by James Edson White, and faced up to the  reality of the prophecy Jesus had given in Luke 21 :24 "...and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled"

First, in considering this prophecy of Jesus, one must recognize what Jesus did not say. He did not tie this prophecy to the time of the restoration of the Jewish State. Therefore, in 1948, when Israel again became a nation, this event in and of itself was not a fulfillment of prophecy. Jesus did not talk about a Jewish state, nor Palestine, but a city - "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Further, Jesus did not associate this prophecy with the restoration of the temple or its services. A few hours prior to His giving this prophecy to the disciples, He told the Jewish leadership as He left the temple for the last time - "Behold, your house is left unto you desolate." (Matt. 23:38) This prophecy was tied solely to the control and government of just one city, and that city was Jerusalem!

In 1952, the Church conducted a world-wide Bible Conference. It was held in the Sligo Seventh-day Adventist Church. Elder Arthur Maxwell, then editor of the Signs Of the Times presented a paper on "The Imminence of Christ's Second Coming, " in which he directed the attention of the ministry of the Church to Jesus' prophecy in Luke 21:24. He said:

The recent dramatic restoration of the nation Of Israel has focused the attention of mankind once more on Palestine. Many Christians have mistakenly permitted themselves to believe that the return of thousands of unconverted Jews to their native land is in fulfillment of the promises to Abraham, Isaac, and Jacob, not realizing that, since the death of the Son of God on Calvary, there is no salvation, nor any eternal homeland, except for those who believe in Him and accept His sacrifice.

However, there is one prophecy concerning Palestine that we should all be watching with special care. Said Jesus, "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." (Luke 21:24). (Our firm Foundation, 11, p. 230)  

The ministers of the Church from around the world were directed to this neglected prophecy of Jesus by Maxwell. Then he observed that a principle God applied to the Amorites might well apply in this instance, only on a wider scale. He stated:

Centuries ago Israel was not permitted to enter Palestine for a certain time because 'the iniquity of the Amorites" was "not yet full" (Gen. 15: 16); that is, not until the probationary time allotted to the Amorites had run Out. it may well be that the same principle applies today, on a wider scale. If so, then Jerusalem is to remain trodden down by Gentiles till the probationary time Of all Gentiles has run Out. If this be correct, how much hinges upon the fate of this ancient city and the power that occupies it! (Ibid., pp. 230-231)

As noted above, in taking this position, Maxwell reverted back to the position taken by James Edson White in his book - The Coming King. White wrote:

We also read that "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." (Luke 21:24). Jerusalem has never again come into the possession of the Jews and will not until •the times of the Gentiles be fulfilled." This will be when the work of the gospel is finished. (1898 ed., p. 98)

Up until 1947, in our evangelistic publications, we taught that there would never be again a Jewish State. Then in 1948, we were shocked into reality because a Jewish State - Israel -did come into existence short of Jerusalem. Maxwell at the 1952 Bible Conference said that "as by an unseen hand" the Jewish forces were "mysteriously... held back "from achieving this most cherished goal" of retaking Jerusalem. Then he asked, "What could be the reason?" and answered his own question - "Only that the times of the Gentiles are not yet fulfilled." That was in 1952.

Now we are faced with certain other realities with which we must be concerned. In 1967, in the Six-Day War, Israeli military forces took Jerusalem, thus restoring to Jewish control the city. However, the Capital of the State of Israel remained in Tel Aviv. Then in 1980, the entire Jewish government - The Supreme Court, the Knesset, the office of both the President and Prime Minister - was moved to Jerusalem. The prophecy of Jesus had met its complete fulfillment. And yet, here we are still in time. Again, it is obvious that this prophetic interpretation has failed us. How are we to relate to this fulfilled prophecy? Ignore it? We dare not - it was a prophecy Jesus gave!

You ask, why two dates? In 1967, Jerusalem was captured but not until 13 years later in 1980 was the government moved to Jerusalem, thus occupying the city and bringing it once more under full control of the State of Israel. Let us consider this question.

Luke, in both his Gospel and the book of Acts, uses twenty times the word translated, "until" 1). But three different times, he combined with the preposition a relative, making it an idiomatic expression - achri hQ!Q ( axpt 'co). One of these times was in Luke 21:24. The other two times are in the book of Acts. It is the last use in Acts which helps us to understand best the meaning of this idiomatic expression.

Take your Bible and turn to Acts 27. Paul, as a prisoner, was on his way to Rome. The ship in the midst of storm was in trouble. All aboard had fasted for fourteen days. Then the record reads - "and while the day was coming on, Paul besought them all to take food" (ver. 33 KJV) The word, "While" is a translation of the words, achri hou. What does it mean - "while the day was coming on"? This morning as I left the library to go home for breakfast, in the east were the first glimmers of light. In a brief period of time, the sun arose above the horizon and all the shades of night disappeared. The day was coming on. To describe that brief but definite span of time, Luke used the idiomatic Greek expression - achri hou. The 'times of the Gentiles" ended in a brief period of time marked by an event in the history of Jerusalem both at its beginning in 1967, and its ending in 1980.

You may now ask another question: "Are we not introducing something new in prophetic interpretation which is without precedent?" No! Let me give you an illustration. In 533 A.D, Justinian issued a decree establishing the Bishop of Rome the supreme ruler in the West. However, it was not until 538 A.D., that Belisarius, Justinian's general , with force of arms put into effect the decree. We begin the prophecy of the 1260 years not with 533, but with 538. "The times of the Gentiles" closes not with 1967, but with 1980, although the event in 1967 alerted us to what was about to take place had we had eyes to see and ears to hear.

Into this picture for Adventists, there are some factors that must be introduced and understood. In 1901 , Ellen G. White wrote to Dr. P.T. Magan, that now very familiar warning. It read:

We may have to remain here in this world because of insubordination many more years, as did the children of Israel, but for Christ's sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action. (M-184-1901)

Now what was said in 1901? "We may have to remain here in this world...many more years". Have we? WE'RE HERE! The very fact that we are here, many years after 1901 attests to the accuracy of the possibility and should tell us something. The statement also infers that we shouldn't be here! "We may have to remain." It was not God's purpose that we should so remain. Why? Various events that were indicated had already occurred. Let us review some history.

In the Review & Herald (Nov. 22, 1892) Ellen G. White had written:

The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.

Why was "The time of test...just upon us"? In August of 1892, a National Sunday Law had been attached as a rider to an appropriation bill and signed into law by President Harrison. It was a period of pronounced Sunday law agitation. In the closing years of the previous decade, Ellen White had noted a National Sunday Law as a sign for God's people. (Keep in mind "time and place. )

Now I ask you a further question. Can you show me a single reference in the Writings - and I have asked many; I cannot find it - that after 1901, Ellen White ever referred to a National Sunday Law as a "sign" for God's people? Three weeks later, she did write about the "false Sabbath" being "enforced by an oppressive law' but does not note it as a "National Sunday Law," but as an event to occur "after the truth has been proclaimed as a witness to all nations." (R&H, Dec. 13, 1892) Something went wrong, which caused the warning that 'We may have to remain here...many more years."

However, in the very year that this warning was given 1901 - Ellen White directed attention to another "sign" by which we would know the end was indeed "upon us." She wrote:

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 this world just prior to the coming of the Son of man in the clouds of heaven with power and great glory. (Letter 20, 1901; Counsels to Writers, pp. 23-24)

I ask you - in 1901 , when Ellen White indicated that "we may have to remain here...many more years" with what events had she that very year connected the end? A National Sunday Law? No! She connected it with events in Jerusalem and said study Luke 21. Now what is in Luke 21 , that one does not find in Mark 13 or Matthew 24? Only one thing - "And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." This event would signal 'the scenes which were to take place just prior to the coming of the Son of man" the second time. What then does the fulfillment of Luke 21 :24 in 1980 tell us, if anything? It shouts loud and clear that we have reached the end of time. We are at the very end of human history as we know it today. We stand at the very border of the eternal kingdom and we need to recognize that fact.

TO BE CONTINUED…