Chapter XI: Part II: The Fourth Kingdom and the "Little Horn" (5)

He has turned death, that would have been eternal, into a little time of sleep, from which he will awaken the believer. In the resurrection of the last day immortality is bestowed, "in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." 1 Cor. 15:52-54.

"There is a blessed hope,
More precious and more bright
Than all the joyless mockery
The world esteems delight.

"There is a lovely star
That lights the darkest gloom,
And sheds a peaceful radiance o'er
The prospects of the tomb."

Not until the resurrection, "at the last trump," is immortality conferred upon the redeemed. Note that it is not something immortal putting on immortality; but this "mortal" puts on immortality. Mark this: there is no life after death, save by the resurrection. "If there be no resurrection of the dead,... then they also which are fallen asleep in Christ are perished." 1 Cor. 15:13-18.

This resurrection, as stated by the apostle Paul, is not at death, but in the last day, when Christ shall come, and all His children that are in their graves shall hear His voice. Jesus says:

"This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day." John 6:40.

That is why the coming of Christ has been the "blessed hope" of all the ages.

Man's State in Death

Between death and the resurrection, the dead sleep. Jesus declares that death is a sleep. Lazarus was dead, but Jesus said, "Our friend Lazarus sleepeth." John 11:11. It is the language of Inspiration throughout. The patriarch Job said:

"Man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up: so man lieth down, and riseth not: till the heavens be no more [the heavens will be rolled back as a scroll at Christ's coming], they shall not awake, nor be raised out of their sleep." Job 14:10-12.

This hope of the resurrection at the last day was no indistinct hope to the believer in God's promises. The patriarch continued:

"If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: Thou wilt have a desire to the work of Thine hands." Verses 14, 15.

Job tells us of the place of his waiting for the Life-giver's call: "If I wait, the grave is mine house." Job 17:13. It is thence that Christ will call His own when He comes. "The hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth." John 5:28, 29.

Death is an unconscious sleep. It must of necessity be so; for death is the opposite of life. Therefore there is no consciousness of the passing of time to those who sleep in the grave. It is as if the eyes closed in death one instant, and the next instant, to the believer's consciousness, he awakens to hear the animating voice of Jesus calling him to glad immortality, and to see the angels catching up his loved ones to meet Jesus in the air.

These scriptures, out of many, will suffice to show that man is not conscious in death:

"His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." Ps. 146:4.

"The living know that they shall die: but the dead know not anything.... Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun." Eccl. 9:5, 6.

Death is a sleep, which will continue until the resurrection. Then the Lord will bring forth from the dust the same person who was laid away in death.

Some have said that this Bible doctrine of the sleep of the dead until the resurrection is a gloomy one. Popular tradition thinks of the blessed dead as going at once to heaven, which, say some, is a beautiful thought. But they forget that the same teaching consigns their unbelieving friends to immediate torment--and that, too, while awaiting the judgment of the last day.

No; the Bible teaching is the cheering doctrine, the "blessed hope." All the faithful of all the ages are going into the kingdom together. This blessed truth appeals to the spirit that loves to wait and share joys and good things with loved ones. Of the faithful of past ages the apostle says:

"These all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect." Heb. 11:39, 40.

They are waiting, that all together the saved may enter in. And the time of waiting is but an instant to those who "sleep in Jesus."

David was a man of God, but the apostle Peter, speaking by the Spirit on the day of Pentecost, declared to the people of the city of David: "He is both dead and buried, and his sepulcher is with us unto this day.... For David is not ascended into the heavens." Acts 2:29-34. They without us have not been made perfect. They are all awaiting that glad day toward which the apostle Paul turned the last look of his mortal vision:

"I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." 2 Tim. 4:7, 8.

What joy in that day to march in through the gates into the eternal city, with Adam, and Abel, and Noah, and Abraham, and Paul, and all the faithful, and the loved ones of our own home circles, and dear comrades in service, every one clothed with immortality, the gift of God in Christ Jesus our Redeemer! Horatius Bonar's hymn sings the joyful hope as the loved are laid away to "sleep in Jesus:"

"Softly within that peaceful resting place
We lay their wearied limbs, and bid the clay
Press lightly on them till the night be past,
And the far east give note of coming day.

"The shout is heard, the Archangel's voice goes forth;
The trumpet sounds, the dead awake and sing;
The living put on glory; one glad band,
They hasten up to meet their coming King."

In a word, the Scripture teaches that God alone has immortality, that man is mortal, that death is a sleep, that life after death comes only by the resurrection of the last day, that the righteous are then given immortality. Further, the Scripture teaches that later there will be a resurrection of the unjust, not unto life, but unto death, the second death, from which there is no release.

Every doctrine of Scripture and of the gospel is in accord with this Bible teaching as to man's nature and his state in death. But the traditional view of the natural immortality of the soul and of life in death, nullifies the Bible doctrines of life only in Christ, and the resurrection, and the judgment, and the giving of rewards at Christ's coming, and the final judgment upon the wicked and its execution.

A Few Questions Briefly Considered

_1. The "Living Soul"_

Says one, "Did not the Lord put into man an immortal soul?"

No; the Scripture says:

"The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." Gen. 2:7.

The soul was not put into the man, but when the life-giving breath was breathed into his nostrils, the man himself became a living soul, a living being. The ordinary version (King James) gives "a living soul" in the margin of Gen. 1:30, showing that the same expression is used of all the animal creation in the Hebrew text. The famous Methodist commentator, Dr. Adam Clarke, says on this phrase, "living soul:"

"A general term to express all creatures endued with animal
life, in any of its infinitely varied gradations."

_2. Are "Soul" and "Spirit" Deathless?_

"Are not the soul and spirit said to be deathless?" questions another.

No. One writer says of the Scriptural use of the words "soul" and "spirit:"

"The Hebrew and Greek words from which they are translated,
occur in the Bible, as we have seen, seventeen hundred times.
Surely, once at least in that long list we shall be told that
the soul is immortal, if this is its high prerogative.
Seventeen hundred times we inquire if the soul is once said to
be immortal, or the spirit deathless. And the invariable and
overwhelming response we meet is, _Not once!"_--_"Here and
Hereafter" by U. Smith, p. 65._

On the contrary, the Lord declares, "The soul that sinneth, it shall die." Eze. 18:20. It means that the person who sins shall die; for the words "soul," "mind," "heart," and "spirit" are used to express life or the seat of the affections or of the intellect. One may commend his soul to God, or his spirit to God (really his life into the keeping of God), until the great day of the resurrection. The word "soul" is used of all animal life in New Testament usage, as well as in the Old; as, "Every living soul died in the sea." Rev. 16:3.

_3. The Thief on the Cross_

"Did not Christ promise the thief on the cross that he would be with Him that day in Paradise?"

No; for Paradise is where God's throne is, and the tree of life, and the city of God, the capital of Christ's kingdom; and three days later Christ had not yet ascended to the Father. "Touch Me not," He said to Mary after His resurrection; "for I am not yet ascended to My Father." John 20:17. The dying thief, therefore, was not with Him in Paradise three days before.

Nor did the thief's question suggest such a thought. His faith grasped Christ's resurrection, the resurrection of His children, and the coming kingdom; and that day on the cross, in the moment of the deepest humiliation of the Son of God, the repentant sinner cried, "Lord, remember me when Thou comest into Thy kingdom." And the Saviour replied, "Verily I say unto thee today"--this day, when the world scoffs and the darkness presses upon Me, this day I say it--"shalt thou be with Me in Paradise." Luke 23:42, 43.

The punctuation that makes it read, "Today shalt thou be with Me in Paradise," is not a part of the sacred text, and puts the Saviour's promise in contradiction with the facts of the whole narrative and the teaching of Scripture.

_4. The Rich Man and Lazarus_

"Then there is the parable of the rich man and Lazarus," one says, "where Lazarus and Dives are talking, though dead--Lazarus in Abraham's bosom and the rich man in torment."

But that is a parable; and no one can set the figures of a parable against the facts of positive Scripture. In parables, lessons are often taught by figurative language and imaginary scenes which could never be real, though the lesson is emphasized the more forcefully.

In the parable of Judges 9, the trees are represented as holding a council and talking with one another. No one mistakes the lesson of the parable, or supposes that the trees actually talked. So in the parable of the rich man and Lazarus, the lesson is taught that uprightness in this life, even though under deepest poverty, will be rewarded in the future life; while uncharitable selfishness will surely bring one to ruin and destruction.

In the face of the Bible teaching, no one can turn this parable into actual narrative, representing that the saved in glory are now looking over the battlements of heaven and talking with the lost writhing before their eyes in agony amid the flames of unending torment. This is not the picture that the Scriptures give us of heaven, nor of the state of the dead, nor of the time and circumstances of the final rewards or punishments.

"Even as Sodom and Gomorrah, and the cities about them ... are set forth for an example, suffering the vengeance of eternal fire." Jude 7.]

"They went up on the breadth of the earth, and compassed the camp of the saints about." Rev. 20:9]

THE END OF THE WICKED

So soon as ever Lucifer introduced sin into heaven, it was certain, in the righteousness and omnipotence of God, that the day would come when sin would be blotted out of the perfect creation. Inspiration tells us that a time of final reckoning with sin was assured when Satan and a host of the angels with him lifted up the standard of mysterious rebellion against the law and harmony of heaven:

"The angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day." Jude 6.

Punishment for sin is assured. By listening to Satan's temptation, man became involved in sin. Then a divine Saviour was provided, through whom every soul might escape from the kingdom of darkness, and find salvation and life. But it is inevitable that those who refuse the way of life and reject the salvation of God, must finally be involved with Satan and sin in the day when sin is visited.

By Adam's sin, all his posterity inherited a sinful, dying nature. "In Adam all die," the Scripture says. But not a soul in the last day can plead Adam's sin and the inheritance of a fallen nature as an excuse for his own transgressions. By Christ's gift of His life for us, the sinner, with all his weaknesses, may become a partaker of the divine nature, and escape the power of the fleshly nature. By virtue of Christ's death for all, all recover from the death they die in Adam--the first death. All have a resurrection, the unjust as well as the just; and then every one gives account of himself to God, according to his own life and the use he has made of the light given him of God.

The Two Resurrections

The Scriptures emphasize the fact that there are to be two resurrections. Paul, before Felix, declared his belief the same as that of all the prophets,--"that there shall be a resurrection of the dead, both of the just and unjust." Acts 24:15.

Jesus declared it in these words:

"The hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." John 5:28, 29.

The first resurrection is that of the just, at Christ's second coming. It is written of this:

"Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years." Rev. 20:6.

After this, the righteous return with Christ to heaven, and remain there during the thousand years. The wicked living at the time of His coming are slain by the consuming glory of His presence; and they, with all the unjust of all the ages, await in the grave the second resurrection, at the end of the thousand years.

"The rest of the dead lived not again until the thousand years were finished." Rev. 20:5.

At the end of the thousand years the city of God, with the saved, comes down out of heaven and settles upon the earth.

Then the wicked are raised--the second resurrection. Under Satan's leadership they march up to attack the city of God. How naturally, we infer, may Satan persuade the lost that, after all, he was right when he declared to Adam, "Ye shall not surely die." Here are all his servants of all the ages--living. Why may they not be immortal, beyond the power of God to destroy? The old battle that began in heaven is on again. Satan, the archrebel, marshals his hosts of fallen angels and the myriads of fallen men, his legions stretching wide over the earth.

"They went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them." Rev. 20:9.

"This is the second death," the Scripture says. Verse 14. The great day has come when the sinner receives his wages--death--and sin is destroyed.

The Punishment Everlasting

"The wages of sin is death." And the second death is everlasting. There is no resurrection from this death. The Scriptures describe it in terms that affirm utter destruction, resulting in nonexistence.

"Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." 2 Thess. 1:9.

"Behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Mal. 4:1.

"They shall be ashes," the third verse of this chapter says. Every expression possible to language is employed to denote utter destruction, everlasting death. That means nonexistence. Sin and sinners are blotted out. The prophet Obadiah, speaking of the visitation upon the heathen--the unbelieving--in "the day of the Lord," says:

"They shall drink, and they shall swallow down, and they shall be as though they had not been." Verse 16.

This is the utter end of sin and all sinners, and of the author of sin. Root and branch they are gone, "as though they had not been." All this is in the description of the last judgment, so fully set forth in the twentieth chapter of Revelation.

"Death and hell [_hades_, the grave] were cast into the lake of fire. This is the second death." Rev. 20:14. Death and the prison house of death are gone forever. Sin is wiped out of a perfect universe, and not even a trace will remain of the place of the fiery judgment.

"Yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be." Ps. 37:10.

The fires of the last day purify the earth, which comes forth in Eden-like beauty. In the whole creation of God there is no sin, no sinner, but all is harmonious again, as before sin entered the universe. The prophet was given a view of this glorious consummation, and the triumph of the Son of God over sin.

"Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever." Rev. 5:13.

Some Opinions Briefly Considered

The doctrine of the immortality, the indestructibility, of the soul is responsible for the traditional view that the wicked are kept alive in unending misery through all eternity. How different this picture from that which Holy Scripture gives of the second death! Terrible and awful it is, but it results in the utter destruction of sin and sinners, leaving a clean universe. The doctrine of the immortality of the soul came in from pagan philosophy. Herodotus, "the father of history," said:

"The Egyptians ... were also the first to broach the opinion,
that the soul of man is immortal."--_Book 2, par. 123._

Evidently, they passed the doctrine on to the Greeks. Its origin was in the words of Satan in Eden, "Ye shall not surely die." The pagans had their nether world of spirits, or their transmigration of souls with its ceaseless round from body to body, and the Roman Catholics their purgatory with its purifying fires. From these sources and not from the Word of God, the traditional view has come into modern Christendom, representing the Lord as unable or unwilling to end sin, but keeping the sinner alive throughout eternity, to suffer torture that can bring no remedy. The Scripture teaching is far otherwise. However, there are certain Scripture phrases that emphasize the severity of the punishment of sin, which are often taken as supporting the doctrine of never-ending conscious torment.

_1. "Forever and Ever."_--In Rev. 20:10 it is said that the devil and his chief agencies "shall be tormented day and night forever and ever." The phrase emphasizes the surety of their utter destruction.

"Forever" means age-lasting, or life-lasting--so long as a thing exists by its nature. Thus in Ex. 21:6 the servant who loved his master and did not wish to leave his service was to have his ear pierced, "and he shall serve him forever," that is, without release as long as he lives. So the fiery judgment of that last day holds the wicked until life ends; there is no release until life is consumed.

_2. "Everlasting Punishment."_--"These shall go away into everlasting punishment." Matt. 25:46. It is everlasting punishment, not everlasting punishing. The punishment is everlasting death--"who shall be punished with everlasting destruction." 2 Thess. 1:9.

The truth of the utter destruction of sinners is awful enough, but it commends itself to every thought of justice and mercy; for sin must be cleansed from a perfect universe. But the unscriptural view of everlasting conscious torment that never reaches the point of full punishment, is unthinkable. Yet it is urged as a doctrine, and contended for as vital to Christianity.

The following description is taken from a book written for children, entitled "The Sight of Hell." It is printed in Dublin--for children.

"Little child, if you go to hell, there will be a devil at your
side to strike you. He will go on striking you every day,
forever and ever, without ever stopping. The first stroke will
make your body as bad as Job's, covered from head to foot with
sores and ulcers. The second stroke will make your body twice
as bad as the body of Job.... How then will your body be after
the devil has been striking it every moment for a hundred
million years without stopping?"--_Quoted in the London Present
Truth, April 30, 1914._

What a relief to turn from this to the Bible doctrine of the "everlasting destruction" of the second death, terrible though it be!

_3. "Everlasting Fire," "Eternal Fire," "Unquenchable Fire."_--All these expressions are used in describing the fiery judgment upon sin and sinners. The effect of the fire is everlasting and eternal, and by a common usage in language the adjective that describes the effect is applied to the agent by which the effect is wrought.

A specific example of everlasting fire in the punishment of evil is given in Scripture. Sodom and Gomorrah, those wicked "cities of the plain," were destroyed by a rain of fire from heaven. These cities, Inspiration says, "are set forth for an example, suffering the vengeance of eternal fire." Jude 7. The fire was everlasting, eternal, in its effects. The cities of the plain were everlastingly consumed. But the fire went out when the destruction was complete. Unquenchable fire is fire that cannot be quenched. It consumes utterly, until nothing is left; then it goes out of its own accord.

_4. "Where Their Worm Dieth Not."_--Jesus warned of the certain destruction of sin and sinners in the fire of Gehenna; for this is the word translated "hell" in Mark 9:43.

Hades, which is often translated "hell," is the grave, not the place of punishment. Gehenna, here used of the place of punishment, was the name of the valley where the refuse of Jerusalem was cast for burning. The map of Jerusalem, in any ordinary Bible with maps, shows just outside the southern wall a gorge marked "Valley of Hinnom" (Gehenna). It was here that the people, in the olden times, had sacrificed their children to Moloch.

"In order to put an end to these abominations, Josiah polluted
it with human bones and other corruptions. 2 Kings 23:10, 13,
14."--_Hastings's "Dictionary of the Bible."_

Here the fires consumed the refuse, and the fire and worms utterly destroyed the carcasses of beasts flung into the place of destruction. It was regarded as a place accursed, and the smoldering fires became symbolical of the fires of the judgment.

The use of this illustration, instead of arguing that the wicked are never destroyed but always live, conveys the opposite idea. What went into the fires of Gehenna was utterly consumed, nothing being left. This was used by Christ as a figure illustrative of the utter destruction of the unrepentant sinner in the day of visitation.

This must suffice. The positive teaching of Holy Scripture is that sin and sinners will be blotted out of existence. There will be a clean universe again when the great controversy between Christ and Satan is ended.

"The angel of the Lord encampeth round about them that fear Him, and delivereth them." Ps. 34:7.]

"My God hath sent His angel, and hath shut the lions' mouths, that they have not hurt me." Dan. 6:22.]

ANGELS: THEIR MINISTRY

The one verse of Scripture which, perhaps, most comprehensively sums up the ministry of the angels of God, is this:

"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14.

This scripture shows us how truly all heaven is engaged in working for the salvation of this poor world, which has wandered from the fold of God. It will surely be a time of rejoicing among all the angelic host when Christ, the Good Shepherd, brings back this lost world, cleansed from sin, once more to the fold of God's perfect creation.

The angels rejoiced when this world was created. The Lord said to Job:

"Where wast thou when I laid the foundations of the earth?... when the morning stars sang together, and all the sons of God shouted for joy?" Job 38:4-7.

Before ever this world was created, or man upon it, the angels had been created by the eternal Son, in whom all things consist. For angels are not redeemed men, neither will the redeemed in the world to come ever become angels. Angels are a different order of beings from men, a higher order in creation. We read:

"What is man, that Thou art mindful of him? or the son of man, that Thou visitest him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honor." Heb. 2:6, 7.

In the life to come, by the wondrous power of Christ's transforming grace, redeemed men are to be made equal to the angels, as Christ stated:

"Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." Luke 20:36.

This lifting of sinful man to an equality with the angels, at least in the possession of life and immortality, is an illustration of the gospel principle, "Where sin abounded, grace did much more abound." Rom. 5:20. But the declaration of equality with angels is a denial of identity with angels. Angels existed before man, and redeemed man will still be man, distinct from the angelic order, though the associate of angels in the service of God.

Attendants at the Throne of God

When the prophet Isaiah was given a view of the heavenly temple, he saw different orders of angels attending the throne of God:

"I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts." Isa. 6:1-3.

Ezekiel beheld them in glory, attending the moving throne of the Almighty. "The living creatures ran and returned as the appearance of a flash of lightning." Eze. 1:14.

Daniel beheld the angelic host gathered in the most holy place of the temple above, as the time came for the opening of the work of the investigative judgment, the cleansing of the sanctuary. Seeing the throne of God set for this final work of Christ's ministry, the prophet says:

"Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened." Dan. 7:10.

God's Messengers

The word "angel" means messenger. To and fro these angelic messengers have gone in the service of their Creator. A view of their ever-watchful service is given in the words of the psalmist:

"Bless the Lord, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word." Ps. 103:20.

Bearers of Tidings

They visited Abraham's tent with warning of Sodom's overthrow. Genesis 18.

They visited Lot in the city, and urged him to get his family out. Genesis 19.

As Jacob, in fear but repentance, was about to meet Esau, whom he had deceived, "the angels of God met him." Genesis 32. "This is God's host," he said, and he knew that the God of Abraham and Isaac, and his God, also, had not forsaken him.

At a discouraging time in the history of Israel, an angel appeared to Gideon, bringing the message, "The Lord is with thee," and calling him to the work of delivering his people. Judges 6.

"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14.]

As Daniel's prayer reached heaven, even while he still prayed, the angel Gabriel "being caused to fly swiftly," touched him, and said:

"O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee." Dan. 9:21-23.

So close is the communication between heaven and earth.

The gladdest tidings ever brought from heaven to earth since the promise of the Deliverer to Adam in Eden, were brought by angels to the shepherds of Bethlehem. First, one angel appeared, saying:

"I bring you good tidings of great joy.... For unto you is born this day in the city of David a Saviour, which is Christ the Lord."

Such tidings to earth could never be the mission of one lone angel, when all heaven longed to cry the news to a lost world.

"And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men." Luke 2:13, 14.

Unseen in Halls of Government

One incident related in the book of Daniel draws aside the curtain, and shows how angels doubtless often have worked unseen in kingly courts or halls of legislation. Daniel had prayed for three weeks for light in certain matters that the angel Gabriel had begun to unfold to him. When at last the angel came, overpowering the prophet with the glory of his presence, it was with a statement, first, of the reason for the delay in responding to his prayer. The angel said:

"From the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days." Dan. 10:12-14.

Messengers of Deliverance

The story of deliverance wrought by angels is too long to tell. One need only think of the angels' taking slow-moving Lot by the arms and setting him out of Sodom (Genesis 19); of the angel finding Elijah under a bush in the desert, and first baking a cake for the hungry man before speaking the word to his discouraged heart (1 Kings 19); of Elisha praying that the young man's eyes might be opened to see that there were more angels with them round about than all the Syrians encamped against them:

"The Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha." 2 Kings 6:17.

An angel shut the mouths of the lions when Daniel was cast into their den. Daniel 6. An angel smote off Peter's irons in the prison at Jerusalem, opened the doors, and led him forth. Acts 12. Amid the angry waves sweeping over the foundering ship in the Adriatic, Paul the apostle bade the despairing crew be of good courage, "for there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not." Acts 27:23, 24.

All through the ages, the angels of God have been standing by. Daniel, and Peter, and Paul are dead; but the angels still live. "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14.

Guardian Angels

That means that every child of God is under the guardianship of the angels. "The angel of the Lord encampeth round about them that fear Him, and delivereth them." Ps. 34:7.

Thank God, we are never left alone. Every child of God has a guardian angel commissioned by the loving Father to watch over him. Christ said:

"Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of My Father which is in heaven." Matt. 18:10.

This does not mean that trials never will come, or troubles. In the midst of the trial, the angel of the Lord will stand by to strengthen and to bring help from the God of all comfort. It was in the midst of the fiery furnace that the "form of the Fourth" appeared, walking with the three Hebrew children--Jesus Himself treading the fiery way with them. And when Jesus, in the days of His flesh, was sinking under the crushing burden in Gethsemane, "there appeared an angel unto Him from heaven, strengthening Him." Luke 22:43.

Our Saviour, who knows the comforting power of angel ministry, is the Captain of the heavenly host, and has commissioned them all as ministering spirits to the heirs of salvation.

When He comes in glory for His people, Christ will have "all the holy angels with Him." As the voice of Jesus awakens His sleeping saints and they rise immortal from the opened graves, "He shall send His angels, ... and they shall gather together His elect from the four winds, from one end of heaven to the other." Matt. 24:31.

The angels who have watched over the heirs of salvation through all the ages, know where they are, and they know how to gather them, with their loved ones, to meet the Lord.

The angels who rejoiced when the Lord laid the foundations of the earth, who mourned when man fell, who have all along been working with Christ, their leader, to rescue the lost, will yet rejoice when the Lord brings home His own. What a day will that be in heaven!

"Many shall run to and fro, and knowledge shall be increased." Dan. 12:4.]

"So mightily grew the word of God and prevailed." Acts 19:20.]

THE TIME OF THE END

"Thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased." Dan. 12:4.

Thus the words of the angel, spoken nearly twenty-five hundred years ago, announced the opening of a new era of enlightenment when the latter days should come.

The Time

At the end of the long period of predicted tribulation of the church--the twelve hundred and sixty years of Daniel's prophecy--the world entered upon this era of "the time of the end."

"They shall fall by the sword, and by flame, by captivity, and by spoil, many days.... And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed." Dan. 11:33-35.

In practically every outline of prophecy touching this time, the events of the last days are represented as following the end of the prophetic period of tribulation. Christ's prophecy of Matthew 24 so declares. Our Saviour showed that this period of tribulation, would be shortened, "for the elect's sake," and that "immediately after the tribulation of those days" the signs of the end would begin to appear.

Thus, while the full period of the twelve hundred and sixty years ended amid the scenes of the French Revolution, which gave the papal power a deadly wound in the last decade of the eighteenth century, the shortening of the days of tribulation had begun even earlier to spread increasing knowledge and enlightenment over the earth.

The Prophecy Unsealed

The angel's words to Daniel were,

"Shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased." Dan. 12:4.

"The words are closed up and sealed till the time of the end." Verse 9.

This means that as the time of the end came, men would be impelled to search diligently for light in the prophetic word. Events taking place in fulfilment of the prophecy would be recognized, and with the coming of the time there would come the opening up, or unsealing, of the prophetic scriptures, with their message for men in the last days.

As the time drew near, Bible students were led more and more to search the word of prophecy. Sir Isaac Newton, called "the greatest of philosophers," wrote of prophetic study:

"The giving ear to the prophets is a fundamental character of
the true church. For God has so ordered the prophecies, that in
the latter days 'the wise may understand, but the wicked shall
do wickedly, and none of the wicked shall understand.' Dan.
12:9, 10."--_"Observations on the Prophecies of Daniel"
(London, 1733), part 1, chap. 1._

Again, this man who had delved so deeply into the laws of nature, but who bowed his heart in childlike faith to listen to the voice of Inspiration, declared his hope that the time of the end was near at hand in his day (he died in 1727). Of this prophecy of the unsealing of the book he wrote:

"'Tis therefore a part of this prophecy, that it should not be
understood before the last age of the world; and therefore it
makes for the credit of the prophecy that it is not yet
understood. But if the last age, the age of opening these
things, be now approaching, as by the great successes of late
interpreters it seems to be, we have more encouragement than
ever to look into these things. If the general preaching of the
gospel be approaching, it is to us and to our posterity that
those words mainly belong: In the time of the end the wise
shall understand, but none of the wicked shall understand....
'Blessed is he that readeth, and they that hear the words of
this prophecy, and keep those things which are written
therein.'"--_"Observations on the Apocalypse" (London, 1733),
chap. 1._

True to the word of the angel, the events of the ending of the twelve hundred and sixty years of papal supremacy, amid the scenes of the French Revolution, drew the attention of Bible students everywhere. It was seen that prophecy was being fulfilled before men's eyes. It gave great impetus to the study of the prophetic scriptures. The great historic prophecies began to be opened up--unsealed--to the understanding. An English historian of that period, John Adolphus, though writing a secular history, remarks upon this awakening interest in prophetic study:

"The downfall of the papal government [in 1798], by whatever
means effected, excited perhaps less sympathy than that of any
other in Europe: the errors, the oppressions, the tyranny of
Rome over the whole Christian world, were remembered with
bitterness; many rejoiced, through religious antipathy, in the
overthrow of a church which they considered as idolatrous,
though attended with the immediate triumph of infidelity; and
many saw in these events the accomplishment of prophecies, and
the exhibition of signs promised in the most mystical parts of
the Holy Scriptures."--_"History of France from 1790 to 1802"
(London, 1803), Vol. II, p. 379._

From those tunes of fulfilling prophecy, there arose a distinct movement, reviving the teaching of the doctrine of Christ's second coming, and directly preparing the way for the advent movement that was to come with the days of 1844, when yet fuller light was to break forth from the unsealed prophecies of the book of Daniel. Of the angel that symbolizes the special gospel work for these last days, it is written, "He had in his hand a little book open." Rev. 10:2. The "time of the end" came, and with it has come the opening of the sealed book. The "sure word of prophecy" speaks its message full and clear to the ears of all mankind today.

Increase of Knowledge

"Many shall run to and fro," the prophecy said, "and knowledge shall be increased." It is knowledge of the prophecy and of the things of God that is primarily the topic; but the era that we are discussing has been one of general enlightenment and extension of knowledge.[J] "The entrance of Thy words giveth light," says the psalmist: and when the Reformation of the sixteenth century broke the bands of age-long superstition and error, and set free the Word of God, the way was preparing for the coming of this wonderful era of the diffusion of general knowledge.

The era of reform movement was an era of world exploration and discovery. Diaz had founded the south African cape, and Columbus had given to future generations the New World. The result was voyage after voyage of discovery, and then awakening, colonization, and expansion.

The famous and learned Francis Bacon, who died in 1626, felt in his day that the time spoken of by Daniel's prophecy was drawing near. He wrote:

"Nor should the prophecy of Daniel be forgotten, touching the
last ages of the world: 'Many shall go to and fro, and
knowledge shall be increased;' clearly intimating that the
thorough passage of the world (which now by so many distant
voyages seems to be accomplished, or in course of
accomplishment), and the advancement of the sciences, are
destined by fate, that is, by divine Providence, to meet in the
same age."--_"Novum Organum," book 1, xciii. (Bacon's Works,
Spedding and Ellis, Vol. IV, p. 92.)_

When the time indicated in the prophecy fully came, with the last decade of the eighteenth century, there was witnessed the upspringing of movements that have wrought mightily for the enlightenment and evangelization of the world. As the events of the French Revolution announced the closing of the long era of papal supremacy, so also another series of events at the same time announced the opening of the era of increasing knowledge. Speaking of these developments, Lorimer, a Scottish writer, said:

"At the very time when Satan is hoping for, and the timid are
fearing, an utter overturn of true religion, there is a
revival, and the gospel expands its wings and prepares for a
new flight. It is worthy of remembrance that the year 1792, the
very year of the French Revolution, was also the year when the
Baptist Missionary Society was formed, a society which was
followed during the succeeding, and they the worst, years of
the Revolution, with new societies of unwonted energy and
union, all aiming, and aiming successfully, at the propagation
of the gospel of Christ, both at home and abroad. What
withering contempt did the great Head of the church thus pour
upon the schemes of infidels! And how did He arouse the
careless and instruct His own people, by alarming providences,
at a season when they greatly needed such a
stimulus."--_"Historical Sketches of the Protestant Church in
France," p. 522._

Another writer, Dr. D.L. Leonard, historian of the century of missions, says:

"The closing years of the eighteenth century constitute in the
history of Protestant missions an epoch indeed, since they
witnessed nothing less than a revolution, a renaissance, an
effectual and manifold ending of the old, a substantial
inauguration of the new. It was then that for the first time
since the apostolic period, occurred an outburst of general
missionary zeal and activity. Beginning in Great Britain, it
soon spread to the Continent and across the Atlantic. It was no
mere push of fervor, but a mighty tide set in, which from that
day to this has been steadily rising and spreading."--_"A
Hundred Years of Missions," p. 69._

The time of the prophecy had come, and the hand of providence was bringing into being agencies that have spread light and knowledge over all lands.

"Look where the missionary's feet have trod--
Flowers in the desert bloom; and fields, for God,
Are white to harvest. Skeptics may ignore;
Yet on the conquering Word, from shore to shore,
Like flaming chariot, rolls. Ask ocean isles,
And plains of Ind, where ceaseless summer smiles;
Speak to far frozen wastes, where winter's blight
Remains;--they tell the love, attest the might
Of Him whose messengers across the wave
To them salvation bore, hope, freedom gave."

--_Horace D. Woolley._

The organization of foreign missionary enterprise was quickly accompanied by the establishment of Bible societies for a systematic work of translating and world-wide distribution of the Scriptures. In 1804 the British and Foreign Bible Society was organized. Students of the prophetic word felt at the time that these agencies were coming in fulfilment of the prophecy. One writer of those times said:

"The stupendous endeavors of one gigantic community to convey
the Scriptures in every language to every part of the globe may
well deserve to be considered as an eminent sign even of these
eventful times. Unless I be much mistaken, such endeavors are
preparatory to the final grand diffusion of Christianity, which
is the theme of so many inspired prophets, and which cannot be
very far distant in the present day."--_G.S. Faber, D.D.,
"Dissertation on the Prophecies," Vol. II, p. 406 (1844)._

Now the Word of God, in whole or in part, is speaking in more than five hundred languages, and it is estimated that these tongues, at least in their spoken form, can make the divine message comprehensible to ninety-five per cent of the inhabitants of the earth.

The work of modern missions, that had its birth as the time of the end came, is one of the great world factors today. Nearly thirty million dollars a year are given for Protestant missions, and a force of more than twenty thousand foreign missionaries is in the field, not counting the many thousands of native missionaries and helpers. Truly the time of the end is proving to be an era of increasing light and knowledge.

The Opening of All Lands

As the time came for knowledge to be increased, it was necessary that all lands should be open to receive the enlightening agencies. Thus, as the time of the end came, we see distinctly the hand of Providence swinging open the doors into all countries. It has been an era of world survey and development. Particularly is this true of the last sixty or seventy years. It was in 1844 that the time referred to in the prophecy came for the special advent movement, bearing the judgment-hour message to the world. The range of the movement is thus described in the prophecy:

"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.

This was a declaration that as the time came for the closing gospel work to be done, the doors of access to every nation and tongue and people would be thrown open. In 1844, or but a few years before, much of the world was closed to missionary endeavor; but as the prophecy indicates, the years following have witnessed the swift and systematic opening of all lands to the gospel message.

It was in 1842 that five treaty ports in China were opened to commerce and to missions,--advance steps in the opening of all China to the gospel. In 1844 Turkey was prevailed upon to recognize the right of Moslems to become Christians, reversing all Moslem tradition. In 1844 Allen Gardiner established the South American Mission. In 1845 Livingstone's determination was formed to open up the African interior.

Dr. A.T. Pierson, speaking of the wonderful way in which Providence opened the doors of access in those times, wrote as follows:

"Most countries shut out Christian missions by organized
opposition, so that to attempt to bear the good tidings was
simply to dare death for Christ's sake; the only welcome
awaiting God's messengers was that of cannibal ovens, merciless
prisons, or martyr graves. But, as the little band advanced, on
every hand the walls of Jericho fell, and the iron gates opened
of their own accord. India, Siam, Burma, China, Japan, Turkey,
Africa, Mexico, South America, the Papal States, and Korea were
successively and successfully entered. Within five years, from
1853 to 1858, new facilities were given to the entrance and
occupation of seven different countries, together embracing
half the world's population."--_"Modern Mission Century," p.
25._

The Victoria Falls railroad bridge over the Zambezi.]

God's providence has laid under tribute every force and every resource for the opening of all lands--missionary endeavor, love of adventure, commercial enterprise, and scientific interest. Railways have been built through regions that were undiscovered seventy years ago, and among the passengers traveling now over the iron trail are men and women of tribes unknown fifty years ago. But the gospel message was to go to every tribe and tongue before the end; and wonderfully Providence has been opening the doors throughout all this "time of the end," and particularly in our generation.

Material Agencies for the Work

The prophecy represents not only a world-wide work, but a quick work in proclaiming the gospel message in the last days. The movement is symbolized in the Revelation by an angel flying in the midst of heaven, from land to land. And as to the closing work, when the end is near at hand, the Scripture says:

"He will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth." Rom. 9:28.

"Not by might, nor by power, but by My Spirit, saith the Lord of hosts." This is the hope for a quickly finished work in all the earth in our time. Yet the Lord lays hold of material things for service; and wonderfully the hand of Providence has wrought in bringing into existence material agencies for a quick work in carrying the gospel to the world--such agencies as no generation before ours ever had.

Consider the marvelous facilities for world-travel. They are the product of this time of the end. "Many shall run to and fro," said the prophecy. Some interpreters have restricted the Hebrew phrase to a "searching" to and fro for knowledge. Even this would include a literal running to and fro; for the light of increasing knowledge was to be diffused over all the earth. But the best authority on the Hebrew declares for the plain meaning of our English translation: "Many shall run to and fro." In two recent works, Dr. C.H.H. Wright, the English scholar, says of this text:

"The natural meaning must be upheld, i.e., wandering to and
fro."--_"Critical Commentary on Daniel," p. 209._

"Why should not that expression be used in the sense in which
it is employed in Jeremiah 5:1, namely, of rapid movement
hither and thither?"--_"Daniel and His Prophecies," p. 321._

At the time when the first foreign missionary movement was being launched in America, Robert Fulton's steamship, the "Clermont," was making its first trip on the Hudson.

The "Ox Song" of the Egyptian threshing-floor.]

In 1838 the first ships to cross the Atlantic under steam power alone--the "Sirius" and the "Great Western"--came into New York from Liverpool, a few hours apart, forerunners of the fleets that furrow all the seas today, making quick pathways for the gospel messengers to all lands. Verily, they are a gift of God's providence to this generation, when all the world is to hear the gospel message.