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ye desire again to be in bondage. Ye observe days and
months and times and years." He refers to the Jewish
customs to which they were returning after they had
been emancipated from them.

But now for some of the evidences that the day was
changed from the last to the first day of the week.

Christ arose on that day. He visited the disciples
on that day or the following Sunday. Pentecost was on
Sunday. Later Paul wrote to the Corinthians, "Now con-
cerning the collection for the saints, as I have given or-
ders to the churches in Galatia, even so do ye. Upon the
first day of the week let every one of you lay by him in



92 The Divine Life: Its Development and Activities

store, as God hath prospered him that there be no gath-
erings when I come." This shows that their gatherings
were on the first day of the week.

Paul was in Troas seven days and yet it was only
on the first day that "When they were come together to
break bread, Paul preached to them ready to depart on
the morrow." The first day was the day on which they
came together for worship and to celebrate the sacrament
of the Lord's Supper. The apostle John was "In the
Spirit on the Lord's day" and the revelation was given
him on that day.

But we cannot stop for all of the evidence that there
is at hand. Passages in Ezekiel and the Psalms are inter-
preted as presaging the change from the seventh to the
first day of the week.

The change was made in the time of the apostles.
Ignatius, who was a pupil of John, says that those who
have come to the newness of hope, no longer keep the
Jewish Sabbath but observe the day on which the Lord
arose. Barnabas, a companion and friend of Paul,
teaches the same truth.

A writer of the Jewish talmud speaks of the Lord's
day as the Christian's day and defines the name Nazarine
or Christian as being a follower of the man who com-
manded that the first day of the week should be a holy
day.

This is the day that the people of the Lord observe
as holy according to the writer of the epistle to the Pie-
brews. It is not only Sabbath but "Sabbatismos," a Sab-
bath keeping. It seems not so much enjoined by law as
a voluntary heartkeeping of the day "the Lord arose."

With regard to the manner in which it is to be ob-
served, there does not seem to be any inflexible rule laid
down under penalty, as in the case of Jewish Sabbath.



The Divine Life : Its Development and Activities 93

But one thing is certain, if one really loves the Christ
and desires to grow in Christ likeness, he will observe
the day as sacredly as possible.

Farther than this, while our complex modern civil-
ization renders much more work of necessity or mercy
necessary than in simpler conditions, it is probably true
that a needless desecration of the day that weekly com-
memorates the resurrection of our Lord, deeply grieves
the One who died to save us and is as offensive to God as
the one that was punished with death at Sinai.

"Remember the Sabbath day to keep it holy" for the
Sabbath was made for man in the highest sense of the
term in his spiritual as well as his physical nature.



CHAPTER XI.

Some Thoughts on The Second Coming of Christ.

"If I go away, I will come again and receive you unto
myself." (John 14:3.)

A consideration of this much discussed subject may-
be in place in connection with the final activities of the
Divine life.

Some ideas upon this subject are evidently mista-
ken. One of these is as to his present mode of existence.
We have heard it stated that now, somewhere in this
physical universe, he exists in the physical, material body
that he wore while on the earth before. It is affirmed
that he never left it off, that he ascended to heaven in it
and now inhabits it. and that he will visit the earth again
in it. This is, evidently a mistaken idea. The proto
martyr Stephen saw him "Sitting on the right hand of
God." He was probably not in his material body. But
however that may be, Saul saw him while on his way to
Damascus and it was not in the material body. He was
the shekinah cloud and heard him speak. "Saul, Saul, why
persecutest thou me?" In answer to his question, "Who
art thou Lord," the reply was "I am Jesus whom thou
persecutest." The apostle John also saw him when he
was on "the isle called Patmos," but it was not in the ma-
terial body. The narrative states that, "His head and his
hairs were as white as wool, as white as snow ; and his
eyes were as a flame of fire ; and his feet like unto fine
brass, as if they burned in a furnace ; and his voice as
the sound of many waters. And he had in his right
hand seven stars ; and out of his mouth went a sharp
two-edged sword ; and his countenance was as the sun
shineth in his strength."



The Divine Life: Its Development and Activities 95

And to assure the apostle still further as to his per-
sonality he assures him "I am he that liveth and was
dead ; and behold I am alive forevermore, Amen ; and
have the keys of hell and of death." He certainly did not
wear the robe of flesh he wore while on earth. It was
more like that he wore before his incarnation when
Isaiah saw him "as the Lord sitting upon a throne, high
and lifted up, and his train filled the temple',' and so on
giving such a magnificent description of his glory and
majesty.

But we may dwell more upon this in another place.

Another misconception seems to be regarding the
dignity of the flesh. Was it an honor for him to leave his
heavenly abode, suffer the humiliation of being made
like unto a man with the limitation accompanying such
a body? Christ himself evidently considered that he was
humiliated while here in the body for he prays the Fath-
er, "Glorify me with the glory I had before the world
was." Since he entered into that glory it could hardly
be expected that he would want to return here and as-
sume the robe he wore while on earth before.

Again, there seems to be a mistaken conception with
regard to the ability of external authority to produce
righteousness in men. Righteousness and unrighteous-
ness proceed from the acts of the individual will in each
case and cannot be forced upon one by external authority.
Governments may encourage goodness and discourage
wickedness but that is the extent to which they can go.
Then if one is wicked in spite of the effort of the gov-
erning power to help him to right conduct, he is more
wicked than he otherwise would be.

One may imagine a ruler who as a man and ruler
may be perfect, a sort of Kaiser, with absolute power,
even to that of life and death over all his subjects, he
may be perfect in his character, may have the mind of



96 The Divine Life: Its Development and Activities

Christ himself, but he could not produce righteousness
in his people. If such a sovereign had miraculous power
so as to compel the wills of men, he might compel inno-
cence but that without moral character. There would be
no virtue.

There are very narrow limits to the power of ex-
ternal authority to produce moral uprightness, virtue.

These thoughts may be preliminary to an examina-
tion of the evidences adduced for a second incarnation
of Christ or of his physical appearance as ruler of the
world. I may be mistaken in my understanding of an
almost universal expectation. It seems to be that Christ
will again appear as a human being, at least as a man
with the material body that he wore during the thirty-
three and a half years that he was on the earth before.

Very much has been written and is being written that
seems to convey that idea, that is, that Christ is to ap-
pear a second time and assume the role in which he re-
fused to act when he was here before. But he refused
to act as a temporal king saying "my kingdom is not of
this world." And how terribly disappointed his fol-
lowers all were because he did not. One can hardly
imagine a more plaintive wail than that "Wilt thou not
now restore the kingdom of Israel." How little did they
realizee that he had established a kingdom of infinitely
more importance than the one they were vainly trying to
have him establish.

There is a book "Jesus is Coming" written by one
"Whom not having seen we love" for his Christian char-
acter, his earnestness and long continued study of the
scriptures. His character as a man and Christian, a min-
ister of the gospel for many years entitle him to respect,
more, to our veneration and affection. Yet every one
has his intellectual limitations. I do not profess to be
learned nor to be a scholar but I have seen so many mis-



The Divine Life: Its Development and Activities 97

conceptions even in some of the greatest scientists and
scholars, demonstrable mistakes, that I take the liberty to,
at least, examine closely anything that is presented to me
for acceptance. It may be that "W. E. B." has his limi-
tations also. At least there are appearances that would
warrant an investigation of his arguments or an exam-
ination of the passages of scripture he brings as proof
of his positions.

Is it certain that all of the passages of scripture that
he brings forward to establish his conclusions, refer to
some one single, particular, spectacular event which is
yet future ? May not a study of history, sacred and pro-
fane, show that some of them referred to and were ful-
filled in events long past? I think that I am not presum-
ing when I say that in some instances he is demonstrably
wrong in some of his positions. Take one case. He con-
fuses the "new covenant," established by Christ, with the
"covenant with death and agreement with hell" of Isaiah
28:15. The former is spoken of in Daniel 9:27, as con-
firmed by Christ in "the week," that is the last shabua
of the seventy. The whole of that seventy shabua of
Daniel's ninth chapter, all of its prophecies have been
as literally and accurately fulfilled as the prophecy that
Jesus was to be born in Bethlehem or any other proph-
ecy concerning him.

The 70 weeks or shabua are divided into three pe-
riods, 7 weeks, 62 weeks and one week or shabua. That
term means a period of seven years for when Daniel
refers to a week of 7 days he says "shabua ganim," as
in the second and third verses of the next chapter. At
the completion of the first period, or seven weeks, the
church and state of Jerusalem and Judea was completed.
At the end of the second period mentioned, or the sixty
and two years Jesus was "annointed" by his baptism, and
thus became the Christ or the "annointed one." During:



98 The Divine Life: Its Development and Activities

the remaining week, or shabua, he confirmed the covenant
with many. In the midst of this week, too, he was "cut
off but not for himself." Thus he was mediator of the
"new covenant," and "a better covenant" and his was the
"Blood of the everlasting covenant." That covenant is
not to be confounded with the "covenant with death and
agreement with hell spoken of in Isaiah 28:15.

Again, when Jesus, comforting his disciples says, "I
go to prepare a place for you. And if I go and prepare
a place for you, I will come again and receive you unto
myself ; that where I am there ye may be also," he evi-
dently did not expect that the sorrow stricken one would
wait two or three thousand years for him to redeem his
promise. Referring to the opinions of many that he will
come at death and receive them, W. E. B. makes the
thought ridiculous by confounding death with Christ, or
death itself as in itself his coming. The thought really
is that at death, as the spirit leaves the body, Christ re-
ceives it, and takes it to the home he has prepared for it.

It would have been poor comfort to those disciples to
know or think that they would have to live a conscious
existence for several thousand years before they could
see him again.

For myself, I am very much disposed to allow facts
to shape my theories or views, and as a fact of direct
personal knowledge, I know that in his spiritual body
Jesus has come and received one, in fact several, of his
loved ones and taken them to himself. The fact seems to
be that while we are confined to these bodies we are not
likely to realize that sentient beings can exist without
them. When the protomartyr Stephen was dying at the
hands of his murderers he prayed "Lord Jesus, receive
my spirit." It would not have been at all like Jesus to
have postponed an answer for thousands of years. Jesus
says to the thief on the cross, "This day thou shalt be with



The Divine Life: Its Development and Activities 99

me in Paradise." Although Paradise was not considered
the final resting place of the spirit, yet it looks as if he
were to be with Jesus at any rate. Again note Christ's
prayer, "Neither pray I for these alone, but for them also
which shall believe on me through their word." And then
he gones on "Father, I will that they also, whom thou
hast given me be with me where I am ; that they may be-
hold my glory, which thou hast given me ; for thou lovedst
me before the foundation of the world."

It would certainly seem that he did not expect that
they were to wait for thousands of years and then behold
him with only the glory that he had while in the flesh.
But then, it is contemplated, of course, that in some way
his material body would be more glorious than the one
he wore before.

Our Saviour's parables are designed to teach spir-
itual truth and in his parable of the rich man and Laz-
arus he says that Lazarus was carried by angels to Ab-
raham's bosom. When his faithful ones now die he does
not send messengers. He comes himself, and so redeems
his promise, "I will come again and receive you unto
myself."



CHAPTER XII.

The Second Coming — Continued

"And ye shall sec the Son of man sitting on the
right hand of power and coming in the clouds of hea-
ven." (Mark 14:62. )

We have been considering some of the passages of
scripture relating to this subject. But now, passing by
a great many that may or may not apply to it we come
directly to the great passages, which, more than any
other, and more than all others combined, the prophecy
from Olivet. This is contained in all of the synoptic gos-
pels but is brought out more fully by Matthew, twenty-
fourth chapter. Do these prophesies or that prophecy
as a whole refer to the present time? Is their, or its,
fulfillment yet future?

There was then, as now, a great expectancy of great
events. The disciples show him the great buildings of
the temple, but he tells them that ''There shall not be
left here one stone upon another that shall not be thrown
down.'" Then the disciples ask him privately "Tell us
when shall these things be? And what shall be the sign
of thy coming and of the end of the world ?" (Age or dis-
pensation). And Jesus answered and said unto them.
"Take heed that no man deceive you. For many
shall come in my name saying. I am Christ, and shall
deceive many." Then he goes on to tell them of wars
and rumors, persecutions, all nations should hate them.
Many should be offended and betray one another,
iniquity should abound and the love of many should
wax cold. "But he that shall endure unto the end
shall be saved." The gospel of the kingdom was to
be preached in all of the world for a witness ; and then



The Divine Life: Its Development and Activities 101

shall the end come. Luke records, "When ye shall see
Jerusalem compassed with armies, then know ye that the
desolation thereof is nigh. Then let them that are in
Judea flee to the mountains ; and let them that are in
the midst of it depart out ; and let not them that are in
the countries enter therein. For these be the days ofven-
geance when all things that are written may be fulfilled."
A few verses further on Luke records, "And there shall
be signs in the sun and in the moon, and in the stars ;
and in the earth distress of nations, with perplexity ; the
sea and the waves roaring ; men's hearts failing them for
fear, and for looking after those things that 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." Matthew records
essentially the same prophesies and adds, "For as the
lightning cometh out of the east and shineth even unto the
west, so shall the coming of the Son of man be. For
wheresoever the carcase (the dead Jewish state) is, there
will the eagles (Roman ensigns) be gathered together."
Then in this immediate connection he narrates, "And then
shall appear the sign of the Son of man in heaven; and
then shall all of the tribes of the earth mourn, and they
shall see the Son of man coming in the clouds with power
and great glory." But Matthew goes further and says,
"And he shall send his angels with a great sound of trum-
pet, and they shall gather together his elect from the four
winds, from one end of heaven to the other.'" The ful-
fillment of this last declaration may have occurred but
have not been visible to mortal eyes. But now passing
that, we may ask, how do all these signs apply to the pres-
ent time, or to the future ? How is it about Jerusalem ?
That city was destroyed centuries ago and with all of the
signs foretold by the Lord to his disciples.



102 The Divine Life: Its Dcz'clopment and Activities

The temple was thrown down so that there is hard-
ly one stone left upon another. Before that, however,
was done, the gospel had been preached in all the world
for a witness to all nations. This last statement may not
be clearly proven, but it can be very nearly so. By the
persecutions in Jerusalem and Judea the disciples were
scattered all over the then known world. The twelve,
the twenty, the one hundred and twenty, and perhaps
thousands more went everywhere preaching the gospel.
We know that it had reached Rome, the British Isles,
Babylon and China, and we have the record that the dis-
ciples went everywhere preaching the gospel, as a result
of their persecutions.

In Ephesus it was declared ''They that have turned the
world upside down, have come hither also." As to
present conditions in Jerusalem, the Christians are not
fleeing precipitately to the mountains, the Turks and
Huns are doing that or have been doing it. Jerusalem
is not compassed with armies, it did not need to be for
its oppressors fled without offering resistance.

One of the most pathetic scenes of the world war
occurred in Jerusalem. There were about thirty
thousand Jews and Christians in the city. The order
had been given that all of them should be deported the
next day. That meant what it did mean to hundreds
of thousands of Armenians and others, hunger, thirst,
loss of all their property, sickness and death, to per-
haps the most of them. The order had gone forth,
they were to start the next day. And now I can do no
better than to take a few passages from a book, "Jeru-
salem, It's Redemption and Future." In these terrible
days in Jerusalem, Jews and Christians fasted and
prayed. Their common sorrow and desolation drew
them nearer to one another. They sought concealment



The Divine Life: Its Development and Activities 103

in the darkest cellars and deepest subterranean pas-
sages. Jews and Christians found refuge together.

It was in this darkness and dread that the Jews
awaited the coming of their great festival of light and
gladness, Hannucca, the Feast of Deliverance of form-
er days, and now approaching as the day of destruc-
tion. The women, weeping, prepared the oil for the
sacred lights, and even the men wept, saying that this
should be the last time they should keep the feast in
Jerusalem. They strained their ears to hear the sound
of horses' hoofs and the tread of the soldiers coming to
arrest them and drive them forth. The women pressed
their children to their breasts saying : They are coming
to take us, the assassins, the persecutors.

Then, suddenly, other women came rushing from
outside, crying, "Hosanna, Hosanna, the English, the
English have arrived."

Weeping and shouting for joy, trembling and
stumbling over one another, they emerged and rushed
forth from the caverns and holes and underground
passages.

With loud cries, with outstretched hands, they
blessed the company of their deliverers, who advanced
in a glory of light, for all Jerusalem was illuminated
by the crimson light of the setting sun.

With the victors, entered Justice and Peace, into
the city so long ruled by terror and pain.

How vastly different this from the scenes foretold
in the prophecy on the mount of Olives.

The conquerors announced that they came not as
conquerors but as deliverers. General Allenby an-
nounced that every one should pursue his vocation and
he would be protected in all his civil and religious
rights.



104 The Divine Life: Its Development and Activities

"How solemn and imposing was the reception of
the hero by the heads of three great religions — the Jew-
ish Rabbis, the Mufti and Sheiks, and the Christian
priests."

How impressive, with what relief to waiting
hearts, was the proclamation that all shrines and sa-
cred places of the three religions should be equally
respected.

Life revived in the city which had been ravaged by
death. The new rulers distributed medicine and hospi-
tal supplies for the sick. The soldiers shared their ra-
tions with the famished populace. As soon as possi-
ble, food was brought from Egypt. Seed was given
to the peasants and army horses and mules were be-
stowed to plow the neglected fields.

The inhabitants, assured of the tranquility and in-
spired with confidence, began to organize themselves
and to develop a new order after their troubled exis-
tance.

It was an impulse of live after the reign of death.

How different is all this from the scenes foretold
in the Prophecy on Olivet.

But the question arises, when was that prophecy
fulfilled? Jesus himself announces the time within
which all should be fulfilled. "Verily, verily I say unto
you, This generation shall not pass, till all these things
be fulfilled. Heaven and earth shall pass away but my
word shall not pass away."

He could not possibly have made a stronger as-
sertion, and the assertion is reported by all of the syn-
optic gospel writers.

But it is said that Christ did not know when it
was to be and quote, "But of that day and hour know-
eth no man, no, not the angels of heaven but my Father



The Divine Life: Its Development and Activities 105

only." He does not say but that the Son knew, but it
was not best to tell any more than the general fact that
it was to be soon. But even if he did not know the day
or hour he was most emphatic that it was to be within
a few years. I may not know the day or hour of my
own departure, but I should be safe in saying that it
would be within two thousand years.

But again it is affirmed that the word "generation"
means race, the Jewish race. But that race was never
to pass away, or to become extinct. Besides that Jesus
is very much more explicit in some of his declarations.
Note some of the declarations upon this subject. (Mat.
10:23) "Ye shall not have gone over the cities of Israel,
till the Son of man be come."

(Luke 9:27,) "But I tell you of a truth there be
some standing here, which shall not taste death, till
f hey see the kingdom of God."

(Luke 21 :22,) "For these be the days of vengeance,
that all things which are written may be fulfilled."

(Mat. 24:30,) "And then shall appear the sign of
the Son of man in heaven ; and then shall all the tribes
of the earth mourn, and they shall see the Son of man
coming in the clouds of heaven with power and great
glory.."

(Mark 14:62.) Addressing the high priest Jesus
says, "Ye shall see the Son of man sitting on the right
hand of power, and coming in the clouds of heaven."
Note, too, that these words were addressed to the high
priest who would not be expected to see him in glory.
He was to see the one whom he was condemning to
death, coming in the clouds before he himself should
die.

(Mat. 16 27-28.) "For the Son of man shall come in
the glory of his Father with his angels; and then he



106 Th Divine Life: Its Development and Activities

shall reward every man according to his works. Veri-
ily I say unto you, There be some standing here, which
shall not taste death, till they see the Son of man com-
ing in his kingdom." What can be more clear than that
the coming he speaks of was to be within a few years of
the time when he was speaking?

The canon of the New Testament was closed be-
fore these things came to pass, all except the Revela-
tion. That, too, may have been written before the
traditional date assigned it.

But as for the apparent fulfillment of all of these
prophecies, note the account given by the great Jewish


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