Writing a second time to the same people, evidently to encourage them in the midst of their tribulation, he said: "And to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified, in his saints and to be admired in all them that believe (because our testimony among you was not believed) in that day."[[17]]
Closely allied with these prophecies is the prediction of the writer of the Apocalypse which tells of the binding of Satan for a thousand years and the resurrection of "the souls of them that were beheaded for the witness of Jesus and for the word of God * * * And they lived and reigned with Christ a thousand years * * * This is the first resurrection. 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.[[18]]"
The orthodox sects of Christendom have either so spiritualized these prophecies as to explain away their plain meaning, or have put off to so distant a day the Lord's glorious coming that real and active faith in that great event can scarcely be said to exist.
There is another matter connected with the second appearing of Jesus Christ that should be considered. It will be observed that his coming is attended with judgment upon the ungodly and rewards for the righteous. It would accord with our conceptions of justice, necessarily imperfect as they may be, and certainly it would accord with our ideas of the mercy of God, if mankind were warned by special messengers of these threatened judgments. Such a proceeding would be in harmony not only with our conceptions of justice but also with the course the Lord has pursued in former ages. For example, when God decreed that he would destroy the Antediluvians by a flood, he first sent Noah, a preacher of righteousness, among them to warn them of the approaching calamity. When destruction was hanging over the cities of the plain—Sodom and Gomorrah—the Lord sent his angels to first gather out righteous Lot and his family. When destruction was decreed against Nineveh, the prophet Jonah was sent to cry repentance to the people, and in this instance the warning was heeded and the calamity was turned aside. Whenever bondage, famine, disease or judgment of any character, was about to overtake ancient Isarel for their wickedness, prophets were sent to warn them, that they might repent and escape the sore affliction; and now that mighty judgments are pronounced against the ungodly at the coming of the Son of God, we may reasonably expect that God will be true to his custom in the past, and send messengers to warn the nations of the near approach of those calamities. Indeed the Scriptures plainly say as much. Jesus replying to the question, "What shall be the sign of thy coming" among other things said: "This gospel of the kingdom shall be preached in all the world for a witness and then shall the end come."[[19]] I have already discussed at length the declaration of John that an angel would be sent in the hour of God's judgment with the everlasting gospel to be preached to all nations.
"Behold I will send my messenger," says the Lord through Malachi, "and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner's fire and as fuller's soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years."[[20]]
I have quoted this last passage at length for the reason that those who advocate that no more revelation is to be given, and that class, as we have seen, includes all Christendom, represent that the messenger here referred to is no other than John the Baptist, and that this prophecy was fulfilled when that personage went throughout Judea crying repentance, proclaiming the coming of the Messiah, and the near approach of the kingdom of heaven. It is with no desire to lessen the importance of John's mission on that occasion that I respectfully dissent from the conclusions of the learned Christian scholars on that subject. And by way of justification for that dissent I submit the following reflections.
I. Following the work of this messenger of which the prophet Malachi speaks, the Lord is to come suddenly to his temple. Did that come to pass when John the Baptist some nineteen centuries ago prepared the way for the coming of the Son of God, by crying repentance? I think it questionable if the Lord so much as recognized the temple at Jerusalem in those days, corrupted as it was by a fallen priesthood, as his house. When connected with the reflections to follow, I am sure the reader will conclude that this prophecy must relate to some other temple than that old and corrupted one at Jerusalem, and to some other appearing than any which occurred at that temple during the former career of Jesus on earth.
II. "But who may abide the day of his coming? And who shall stand when he appeareth?" From this it seems that it will be difficult to abide the day of his coming, and to stand when he appeareth in fulfillment of this prophecy of Malachi's. Was it so when Jesus came in the meridian of time to make his great atonement for man? Let the life of Jesus answer. Passing by the days of his childhood and youth, we may see him emerge from the obscurity of his uneventful life at Nazareth in the full bloom of perfected manhood. He applies to John for baptism, that he might fulfill all righteousness; and as from the watery grave he is brought forth, lo! a voice from heaven proclaims him the Son of God. From that time he becomes a teacher of men. On the peaceful hills, and in the quiet hamlets of Galilee, or along the pleasant shores of the lake of that name, men heard his gracious words, and admired while they marveled at the wisdom of one untaught in schools and unlearned in man's petty wisdom. The synagogues of the Jews also resounded with his doctrines, and the tones of his voice so mild among the pastoral people of Galilee, swelled into mighty notes of denunciation, when he approached the centers of population where wickedness more abounded. His arraignment of the priests, his denunciation of the national hypocrisy, his condemnation of the false traditions which were making of no effect the law of God—all this delivered in the tone of undoubted authority, brought upon him the wrath of a corrupt priesthood, which conspired to kill him.
The priests were successful. They were careful to arouse the people against him; and often the Son of God sought safety from their violence by flight. At the last he was betrayed into their hands; dragged unceremoniously before the high priest at midnight; thence to the Sanhedrim, where he was tried and condemned, and afterwards mocked, beaten and spit upon; next morning he is brought before Pilate for the confirmation of the sentence of death; and though the Roman judge could see nothing in his conduct which would warrant the sentence, the cries of the rabble prevailed over his better judgment, and Jesus was condemned to crucifixion. Through the streets of Jerusalem bending beneath the weight of his own cross, and scourged with cords by the soldiery, to the infinite delight of the rabble which shouted at his heels, Jesus moved towards the place of his execution. Arriving there he is stripped of his clothing, his limbs are stretched to the cross, and through the quivering flesh the nails are driven. The cross is erected, and on either side, is placed a criminal condemned to execution. Before him now pass the mocking rabble with which the chief priests mingle. Tauntingly they pass by and do him mock reverence, saying, "Hail King of the Jews—hail!" "He saved others," they shout, "let him save himself. Let him come down from the cross and we will believe on him." "He trusted in God—let him deliver him now, if he will have him—" and amid such taunts as these the Son of God expired.
Tell me, was it difficult to abide that day of his coming? Or difficult to stand in that day of his appearing? Clearly it was not. But when the Son of God shall come in the glory of his Father, to reward every man according to his works; when he shall come with "ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him;"[[21]] when he shall descend from heaven with a shout, with the voice of the archangel, then there will be pertinence in the questions, "Who may abide the day of his coming?" "Who shall stand when he appeareth?"