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great and notable day of the Lord come." Peter evidently understood the prophet, whose words he quoted, to have nad allusion to the time and scenes which were then passing; the winding up of the Jewish polity and tragedies as a nation, and the planting of the Gospel standard in its stead. This is the same time of trouble and calamity referred to in our remarks on the judgment and destruction of Jerusalem: viz., the introduction of Gospel principles, and the burning up or removing of those things which were, to the utter overthrow and destruction of their city and temple. With regard to the signs which should be presented, the lights of heaven 'eing darkened, turned to blood, &c., we have no doubt but that they are generally understood to signify the fall and ruin of cities, nations, kingdoms, &c. It appears to have been the custom of the prophets to make use of the like metaphorical expressions to signify the fall or overthrow of any people or nation. See Isa. 13: 9, 10, and Ezek. 32: 7, 8. Isaiah is portraying the overthrow of Babylon; Ezekiel, the fearful fall of Egypt; and, in both instances, the same figure of expression is brought to show their downfall which is used to show the destruction of Jerusalem. And in describing the overthrow of Idumea, we think, if possible, still stronger language is used. Isa. 34: 4-6, "And all the hosts of heaven shall be dissolved, and the heavens shall be rolled together as a scroll and all their hosts shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig-tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to sword of the Lord is filled with blood," &c.

judgment. The By these strong expressions being used by the prophets to show the fall and end of earthly beings and things, we must not expect to find anything more taught, by like expressions, in the New Testament. Such expressions are nowhere used in the Bible to signify the end of the earth or material universe; but often to show the fall and end of kings, emperors, cities, &c. Peter, in his 2d epistle, chap. 3 12, says, "Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat." This can mean no more than the burning up of the Jewish combustibles, and the end of that age, which is precisely what is meant by Joel, as quoted by Peter in Acts 2: 16-20. The same darkening and putting out

of the lights of the firmament, and the same calamity, distress and end, is expressed in Matt. 25: 29; Mark 13: 24, and Luke 21 : 25, and all allude to the last days, the closing scene and winding up of the Jewish theocracy.

We think that Paul's language is sufficient to put an end to all controversy upon the subject. Heb. 1: 1, 2, "God, who at sundry times, and in divers manners, spake in time past to the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." By this use of the phrase last days we see what is meant. No days or time is alluded to beyond that in which Paul and his coadjutors then moved and lived. He prefixes the demonstrative word these to the word days, which so precisely fixes its meaning that no doubts can remain. He also uses the perfect tense of the verb, "hath spoken," which shows that God had already spoken to them by his Son; and that they considered the then passing time the last days, &c.

In noticing the arrangement under the phrase last time, &c., it will be seen that the same time, same end and period, is expressed which is defined by the phrase last days. Peter gives the same definition that Paul has given on the phrase last days. See 1 Peter 1: 20, "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you." See also 1 John 2: 18, "Little children, it is the last time." Peter says, 1 Peter 4: 7, "But the end of all things is at hand." Let it here be remembered that the final end of the Jewish polity did not take place, or the kingdom of God become fully established, until the temple was burnt, and the last remaining light of the Jewish priesthood blown out. This time had not then fully come; but it was at hand; and it was the death struggle, the last expiring scene; and is what Peter calls the end of all things, which was then at hand.

This same end of all things is also expressed by the terms great day, the great day of the Lord, the great day of his wrath, &c.; all pointing to the identical and self-same thing. In Rev. 6: 17, it is said, "For the great day of his wrath is come; and who shall be able to stand?" We have already seen that none were able to stand, save those who, through obedience, made their escape, and were shut up in a retired place among the mountains.

We will here notice the text in Acts 17: 31, "Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." We did not particularly notice this text in our remarks on the judgment, for the reason that it contains nothing but what relates to time, and was about being accomplished. But we here notice the expression, "He hath appointed a day in the which he will judge the world in righteousness." We have previously said that the word day was used in a variety of ways in the Scriptures. When any particular time was specified as taking place, either favorably or unfavorably, it was called the day, a day, great day, &c. Jeremiah, in speaking of the return of Israel from captivity, makes the following expression : "Alas! for that day is great." See Jer. 30:7. Joel, as quoted by Peter, calls the destruction of Jerusalem, and the times bordering thereon, “that great and notable day of the Lord." See Acts 2: 20. John, in allusion to the same time, calls it "the great day of his wrath." Rev. 6: 17. John, in speaking of the feast of tabernacles, uses the following language: "In the last day, that great day of the feast." See John 7: 37. That a day was appointed, in which Jesus Christ was to rule or govern the world in righteousness, none can dispute. A day in Scripture often expresses a long series of years. See Heb. 3: 8, 9, "Harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted me, proved me, and saw my works forty years." Here we learn that forty years were called the day. See also Deut. 32: 35.

That the period of Messiah's reign is called a day, is evident from Zech 2: 11, "And many nations shall be joined to the Lord in that day (Christ's reign on earth), and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee." Chapter 13: 1—8, “In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." See, also, chapter 14:6–9; Isa. 49: 8; 2 Cor. 6: 2; John 16: 26.

Many other passages might be named, but a sufficient number is referred to, to satisfy any rational mind that Christ's reign, or period of judgment in the Gospel, is called a day. The same

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

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 cr 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 Judea, and most of the then known world. As evidence of this, observe the following passages where the word oikoumenen occurs, and 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 alread, 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.

CHAPTER IX.

ON THE END OF THE WORLD.

SECTION I.

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, le 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.

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.

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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