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It appears evident that the Jews supposed the Messiah should rule and govern the world in righteousness. The Scriptures explicitly teach this doctrine. But where is there a lesson in all the Bible, from beginning to end, that teaches a day of general judg ment after the resurrection from literal death? If such a day is not revealed in the Scriptures, neither in the Old nor New Testament, then, when was it revealed or made known to the children of men? To assume this, and make bold assertions about it, may be easily done, but it is not convincing proof; yet it is all the evidence we have, from any source, of the common opinion.

In the text it reads, "He hath appointed a day in the which he will judge the world in righteousness." The word rendered world in this passage, is not kosmos, nor aion, but oikoumenen. This word is generally rendered world in the New Testament, and, principally, in its meaning, signifies the Roman empire, which included 1. Judea, and most of the then known world. As evidence of this, observe the following passages where the word oikoumenen occurs, Jand is rendered world. See Luke 2: 1, 4: 5; Acts 25: 5, 19: 27, 11:28. In these passages it evidently alludes to the Roman empire. And it is quite probable that the same allusion might have been had in this text. But if it had, we are quite willing to admit that the day of Christ's reign extends further. But, that this day had not then already commenced, we are not willing to admit. Christ was not only already judging by his word and spirit, but he was then about to exercise his authority in a special manner. The words, en e mellei krinein (rendered, "in the which he will judge'), simply signify, in the which he is about to judge. And had the text been thus rendered, it would have given its true meaning, and probably would have been better understood. We might extend our remarks to much greater length on this subject, but as we only introduced it in consideration of the word day in which God would judge the world, we shall make but few more remarks upon it. Our object was to show that the day in which Christ judges the world not only extends during the Gospel period, but that it had special reference to a time then at hand.

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period is sometimes called the hour of his judgment, &c., as in Rev. 14: 7.





All the passages in the BIBLE wherein the phrase END OF THE WORLD occurs.

Matt. 13: 36-42. Then Jesus sent the multitude away, and went into the house; and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. He answered, and said unto them, He that soweth the good seed is the Son of Man; the field is the world (kosmos); the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world (aionos); and the reapers are the angels, As therefore the tares are gathered, and burned in the fire; so shall it be in the end of this world (aionos). The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth.

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1 Cor. 10: 11. Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world (aionon) are come.

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Verses 47-50. Again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind: which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world (aionos): the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth.


Matt. 24: 3. And as he sat upon the Mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world (aionos)? Matt. 28: 18-20. And Jesus came, and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you and lo, I am with you alway, even unto the end of the world (aionos). Amen.

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Heb. 9: 26. (For then must he (Christ) often have suffered since the foundation of the world) (kosmou); but now once in the end of the world (aionon) hath he appeared to put away sin by the sacrifice of himself.


Remarks on the phrase End of the World.

Thousands, yea, undoubtedly, millions, have read the texts in the foregoing section, have heard them read and explained, with full confidence of their teaching the end of the material world or universe. But we have to state that such is not the reality. The phrase, end of the world, does not teach, or even intimate, any such thing. It does not occur in the Old Testament at all. It only occurs in three books of the New Testament, Matthew, 1st Corinthians, and in Hebrews. It occurs five times in St. Matthew's Gospel, once in 1st Corinthians, and once in Hebrews; in all, it occurs seven times, and only seven, in the whole Bible.

For the true signification of the phrase we have only to consult the connection in which it stands, and the true meaning of the word aionos, rendered world.

By consulting Matt. 13: 36-42, it will be found that Christ was declaring to his disciples the parable of the tares of the field. He says, "He that soweth the good seed is the Son of Man; the field is the world (kosmos); the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil (diabolos), the harvest is the end of the world (aionos); and the reapers are the angels." It appears to have been the style of the sacred writers, in speaking of any consummation for which men may have been said to be ripe, to call it the harvest. Jer. 8: 20; Joel 3: 13. "Put ye in the sickle, for the harvest is ripe; come, get you down, for the press is full, the fats overflow; for the wickedness is great," &c. See,' also, Matt. 9: 37, 38, and Rev. 14: 15.

The question now is, What did Christ mean by the harvest, which he calls the end of the world? In the 38th verse, as already seen, the word rendered world, is kosmos: the proper signification of which is the earth; it also signifies the system of the world, or universe. The word kosmos nowhere stands connected with the

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phrase end of the world. But, in every instance where the phrase
end of the world occurs in the Bible, we invariably find the word
rendered world to be aionos, the general signification of which is
"time; a space of time; life; lifetime; the ordinary period of
man's life; age; age of man," &c. See Donnegan's Lexicon.
But we think the word aionos, in these texts, is universally
acknowledged, by commentators of note, to signify the age or dis-
pensation. Then, in this text, "the harvest is the end of the
world," it must signify the end of the Jewish age, or dispensation.
The phrase rendered "end of the world" is sunteleia tou aionos,
and literally signifies the conclusion of the age. From the forego-
ing results we find that the words "end of the world" merely signify
the close of the Jewish state. The same expression is made in the
49th verse, and the same end expressed. In verse 50th it is
added, "And shall cast them into the furnace of fire; there shall
be wailing and gnashing of teeth." From these two verses we learn
that the angels, after having severed the wicked from among the
just, cast them into this furnace of fire. The figure, furnace of
fire, is also used in the Scriptures to represent temporal calamity
and destruction. The bondage of Israel under Pharaoh was
described as a furnace. Deut. 4: 20, "But the Lord hath taken
you, and brought you forth out of the iron furnace, even out of
Egypt." See, also, 1 Kings 8: 51; Isa. 48: 10; Jer. 2: 4.
Thus we see that Christ, in these expressions, signified the distress
and destruction of that age, people and nation. And as further
proof of the furnace of fire, see Isa. 31: 9,“And he shall pass
over to his strong hold for fear, and his princes shall be afraid of
the ensign, saith the Lord, whose fire is in Zion, and his furnace
in Jerusalem." By this text we see that Jerusalem was God's
furnace, into which the wicked were to be cast at the conclusion of
that age.
And as further testimony that they were cast into the
furnace of fire in Jerusalem, see Ezek. 22: 18-22. "Son of
man, the house of Israel is to me become dross all they are brass,
and tin, and iron, and lead, in the midst of the furnace.
Therefore thus saith the Lord God; Because ye are all become
dross, behold, therefore, I will gather you into the midst of Jeru
salem. As they gather silver, and brass, and iron, and lead, and
tin, into the midst of the furnace to blow the fire upon it, to melt
it, so will I gather you in mine anger and in my fury, and I will

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leave you there and melt you. Yea, I will gather you and blow
upon you in the fire of my wrath, and ye shall be melted in the
midst thereof. As silver is melted in the midst of the furnace, so
shall ye
be melted in the midst thereof; and ye shall know that I
the Lord have poured out my fury upon you." We think there
cannot remain a lingering doubt that the furnace of fire was the
city of Jerusalem, into which God gathered the Jewish nation, and
there melted them in the fire of his wrath. All this took place at
the end of the world there described.

But it is said, "The angels shall come forth, and sever the wicked, cast them into the furnace of fire," &c. The word here rendered angels is aggeloi, and signifies messengers. Now, who could have been the messengers, or instruments, of destruction to the Jewish nation? The answer is obvious, and can be but one, namely, the Roman armies. Wheneyer Christ is represented as coming in power to destroy, or to reward, he is represented as being attended by his angels. Matt. 16: 27,"For the Son of Man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works." This is declared, in the next verse, to be during the lifetime of some then living. We further learn who these angels are, in Matt. 24: 30, 31. "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. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect, from the four winds, from one end of heaven to the other." Now, as the angels, or messengers, in the 31st verse, are said to "gather together his elect," it is evident they performed a different service from those who destroyed. In Matt. 16: 27, it is said, "When the Son of Man shall come with his angels he will reward every man according to their works." Hence, we may look for angels in the company of Christ, who on the one hand administer evil, and on the other good. In Matt. 25: 31, the angels that come with Christ are called holy. See, also, Mark 8: 38, 9: 1; Luke 9: 26, 27. In all these places the coming of Christ with his angels is confined to that generation. In Matt. 25: 34, it is said, "This generation shall not pass till all these things be fulfilled." Thus we see Christ's coming, in attendance with his angels, to award life to one

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