| Highlights of Dawn | August 1954 |
God Sends a Visitor
“When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou has ordained; what is man that Thou art mindful of him? and the son of man, that Thou visitest him? for Thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou modest him to have dominion over the works of Thine hands; Thou hast put all things under his feet.” —Psalm 8:3-6
DELEGATES to the Evanston, Illinois, Conference of the World Council of Churches, beginning August 15, will discuss their differences of opinion with respect to the second advent of ‘Christ and his foretold millennial age. This question is closely related to the principal theme of the convention, “Christ, the Hope of the World.” Some will contend for a literal interpretation of the Bible’s prophecies pertaining to this promised event in the divine plan of salvation; while others will express the thought that no literal advent of Christ should be expected.
Advance comments indicate that some still look upon the second coming of Christ as signaling the end of the world and the conclusion of all human experience on this earth. The teachings pertaining to this viewpoint are called eschatology, meaning “the end.” Many of the prominent delegates at the conference will let it be known that they no longer hold to this view, that to them Christ is the hope of the world because, as they will claim, the principles of his teachings as epitomized in his Sermon on the Mount, will one day prevail among all nations.
There will be other delegates at the conference who will hold that Christ is the hope of the world because, as they will insist, the prophecies of the Bible pertaining to his second advent are sure to be fulfilled. These have not as yet clarified their position as to how they think Christ’s second advent is related to the prophetic end of the world, nor the manner in which they believe Christ’s return holds out hope for the world. These will be points of interest for which to watch as the conference progresses.
Purpose of His Coming
In our text, Christ’s coming to earth is referred to as a “visit.” “What is man that Thou art mindful of him? and the son of man that Thou visitest him?” David inquires. Here the thought is expressed that this promised “visit” from heaven was prompted by the Creator’s interest in man, that he is “mindful of him.” When David contemplated the marvelous works of the Creator as displayed in the heavens he was amazed that One with such capabilities should manifest so much loving interest in puny man as to “visit” him. Even to us it is a challenge of faith.
Probably all of the delegates at the Evanston Conference would concede that Christ’s first advent was a manifestation of divine interest in the human race, but this is also true of the second advent. Indeed, scripturally speaking, both advents are but different phases of one “visit,” a visit which demonstrates the Creator’s interest in his human creation by first of all, providing redemption from death, and then, during Christ’s second presence, restoring the human family to life.
While by comparison with the mighty works of creation as displayed in the heavens, man may seem insignificant, yet, as David explains, God created him only a “little lower than the angels” and gave him dominion over the earth. Man was created to be a king—the king of earth. For this reason, while he sinned and forfeited his dominion and also his life, the Creator still loved him and therefore arranged for his Son to “visit” him.
This beautiful and reassuring thought is expressed in this very humanlike fashion in order that we might the better grasp its reality. Do we not “visit” members of our family, or our friends, when they are ill, or in other difficulty, with the thought of rendering assistance in their time of need? And certainly man, having transgressed God’s law, was in need of help. He was, and still is, sin-sick and dying, and there was no one to help, none who could rescue him from the “horrible pit” and the “miry clay.”
“We See Jesus”
In Hebrews 2:6-9 the Apostle Paul quotes from David’s prophecy of the foretold “visit,” and, concerning man’s original dominion over the earth, adds, “But now we see not yet all things put under him”; that is, under man. The expression “not yet,” indicates Paul’s understanding of the prophecy to be that although man had lost his original dominion, it was the divine purpose that it be restored, and that this would be accomplished by the promised “visit.”
Paul also identifies Jesus as the One who had come to earth as the promised visitor from heaven to accomplish the divine plan on behalf of man. He explains that while we do not yet see all things put under man as a result of this “visit,” we see the plan of God progressing toward this glorious objective. “We see Jesus,” he says, “who was made a little lower than the angels for the suffering of death, crowned with glory and honor [as Adam was before he fell]; that he by the grace of God should taste death for every man.”
The purpose of Christ’s first advent was to provide redemption for the human race, and thus make possible the restoration of mankind to life during his second presence. Prophecies of his first advent reveal that he would come as a human being, and that as such, he would pour out his soul unto death in order to take the sinner’s place in death. Jesus recognized this divine purpose of his first advent, and said to his disciples that he would give his flesh for the life of the world.—John 6:51
In his death, Jesus had finished the work of his first advent—the first phase of his “visit.” Shortly after his resurrection he returned to the heavenly courts, promising that he would “come again.” The first phase of his “visit” had accomplished only the beginning of what God had promised—that is, man’s restoration to life, and his lost dominion—so he promised to return to complete the loving purpose of his Heavenly Father. As Paul stated it, “We see not yet all things put under” man.
Paul knew, however, that this restoration was the purpose of God in sending Jesus into the world. He was doubtless acquainted with Micah’s prophecy, which reads, “And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion.” (Micah 4:8) The “first dominion,” given to Adam and forfeited by him, was redeemed by Jesus, and he will give it back to restored mankind at the close of the second phase of his “visit.” Jesus himself gives assurance of this when he tells us that he will then say to the righteous, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”—Matt. 25:34; Gen. 1:27,28
It is this glorious aspect of the divine plan that so many have lost sight of. Centuries ago the idea developed that the foretold work of Christ’s second presence on the earth began at Pentecost. The claim was, that with this work completed, Christ comes the second time to destroy the sinful world which will be remaining; and, as the eschatologists now say, make an end of human history. The many prophecies pertaining to the end of the world they erroneously associate with this unscriptural viewpoint.
The error of this position, however, is readily discerned when the divine purpose in the creation of man, and His plan to restore him to his lost dominion, is taken into account. “God created the earth not in vain,” wrote the Prophet Isaiah, “he formed it to be inhabited.” (Isa. 45:18) The prophetic “end of the world” does not mean the destruction of the earth, nor the end of human existence on the earth, but simply the end of a social order, described by the Apostle Paul as “this present evil world.”—Gal. 1:4
It is an evil world because Satan is its prince. (John 12:31) When destroyed as a result of Christ’s return, Satan will be bound, and a new social order, even the long promised kingdom of the Messiah, will take its place.
Above the Angels
But Christ does not return to earth as a man, nor in a body of flesh. The Apostle Paul explains that when Jesus was raised from the dead the Creator highly exalted him, “far above all principality, and power, and might, and dominion, and every name that is named.” (Eph. 1:21) From this it is certain that Jesus was not raised from the dead as a man. While in the flesh he was “a little lower than the angels,” but now he is “far above all principality and power.”
The Apostle Paul understood the great change which occurred when Jesus, being put to death in the flesh, was made alive in the spirit, for he wrote that while some had known Christ after the flesh, “henceforth know we him [so] no more.” (II Cor. 5:16) Jesus also understood that when he completed the sacrifice of his humanity in order that the sin-cursed and dying world might have life, he would no longer be a human being, for he said, “Yet a little while and the world seeth me no more.”—John 14:19
True, on a few occasions after his resurrection, Jesus appeared to his disciples in a body of flesh, but each time it was a different body. Answering a demand by “doubting Thomas,” Jesus appeared once in a body of flesh in which he displayed nail prints in hands and feet. But John explains that this was merely a “sign,” one of the “infallible proofs” of his resurrection. (John 20:30; Acts 1:3) That Jesus knew of Thomas’ demand to see the nail prints, proved that he possessed powers far exceeding those of a human being. His appearances in human form were similar to the appearances of angels in fleshly bodies. This occurred in many instances during Old Testament times. Two angels, in fact, appeared to Mary in Jesus’ tomb after he had been resurrected.—John 20:12
It is, then, the divine Christ, the express image of the invisible God, whose second advent is promised in the Bible. He returns, not in a human body of humiliation, but in power and great glory; not to die for the world as at his first advent, but to set up governmental control over the human race, establishing righteousness and peace, and giving all an opportunity, upon the basis of obedience, to live forever. Forecasting this glorious result of the second phase of Christ’s visit, Peter said, “Whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”—Acts 3:19-21
A Divine Presence
As Paul wrote, Christ is not now to be known after the flesh. And since Jesus himself said, “Yet a little while and the world seeth me no more,” it is apparent that the prophecies pertaining to his “visit” in “power and great glory” must be interpreted in much the same symbolic manner in which we understand many of the pictorial statements of the Bible descriptive of the presence and work of God.
When we read in Revelation 21:3 that “the tabernacle of God is with men, and he will dwell with them,” we do not understand it to mean that God will one day come down to earth and live in a tabernacle such as Moses constructed in the wilderness of Sinai. Rather, we take from this beautiful symbolism the thought that the Creator will, through his representative, Christ, manifest his favor toward members of the human family—that he will own them as his creation, and bestow his blessings upon them.
So the prophecies which describe the second presence of Christ, and the work which he then accomplishes, can be harmoniously understood only in the light of the fact that they pertain to a divine person whom no human being “hath seen nor can see.” The activities of such an invisible, yet glorious being, can be approximated only as we can see the meaning of the various symbolic expressions used in the prophecies to describe them.
Signs of His Presence
Near the close of Jesus’ earthly ministry, his disciples, sensing that he would be leaving them, desired to learn what they could about a future time when he would again be with them; so they inquired, “What shall be the sign of thy coming, and of the end of the world?” (Matt. 24:3) Two faulty translations in this text obscure the real intent of the questions which the disciples asked. The word “coming” should be “presence,” and the word “world” should be “age.”
The disciples did not ask for signs which would denote the nearness of Christ’s return. What they wanted to know was how they might discern the fact that he had returned and was again present. They knew that this would mean the end of the present age, and the ushering in of the messianic age. Up to this time they believed that Jesus would establish his kingdom then, and in Judea. Now they realized that his kingdom would not be established until after he had gone away and returned.—Luke 19:11,12
That they should ask for signs denoting the fact of Jesus’ return and second presence is understandable. They had accepted Jesus as the Messiah, not because of his appearance, but because of the signs which accompanied his ministry. Many things in his life—his teachings, miracles, etc.—were to them signs, or evidences, that he was the foretold Messiah. So, if he were going away, and there would be an age of waiting before he returned, they wanted to be able again to be assured of his presence.
Jesus did not say to his disciples that they would not need signs in order to know of his second presence. He did not say that they and the whole world would see him in a body of flesh, with nail wounds in his hands and feet. Instead, just as they asked, he gave them a number of signs of his second presence. Jesus also explained important truths pertaining to his “visit” which are a great help in understanding this important feature of the divine plan for the salvation of the human race.
He emphasized that no one would know in advance the time of his return—“But of that day and hour knoweth no man.” (Matt. 24:36,42) Because of this, Jesus admonished his disciples to “watch,” to be on the alert, so that when he did return they would know about it. This strongly implies that those not watching, not endeavoring to read and properly understand the signs of the times, would be unaware of his return and presence—at least for a time.
To illustrate this point, Jesus said that “as it was in the days of Noah,” so it would be in “the days of the Son of man”—that is, in the days of his presence, even as the “days of Noah” was the time when he was present. (Luke 17:26) The point of comparison Jesus makes between Noah’s day and the “days of the Son of man” is that the people in Noah’s day did not know the significance of the events which were transpiring—not “until the day that Noah entered into the ark”—and similarly would not understand the signs which would mark the time of his presence.
Brethren Not in Darkness
The apostle wrote concerning the “days of the Son of man,” describing them as “the day of the Lord.” We quote: “Of the times and seasons, brethren, ye have no need that I write unto you; for yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child. … But ye, brethren, are not in darkness, that that day should overtake you as a thief.”—I Thess. 5:1-4
In this statement Paul follows very closely the facts set forth by Jesus. Jesus said that no man would know the day, nor the hour, of his coming, and Paul writes, “Of the times and seasons brethren, ye have no need that I write unto you.” Jesus said that his return would be as a thief in the night, and Paul wrote, “Yourselves know perfectly that the day of the Lord so cometh as a thief in the night.”
Jesus admonished his disciples to “watch,” implying that if they did, his return and presence, while thief like to the unbelieving world, would not be so to them; that they would know about it. Paul wrote, “Ye brethren, are not in darkness that that day should overtake you as a thief.” “Therefore,” he added, “let us not sleep, as do others; but let us watch and be sober,” even as Jesus admonished.—I Thess. 5:6
Paul also sets forth the same thought as Jesus with respect to the unbelieving world during the beginning years of Christ’s second presence. In Jesus’ comparison between the “days of Noah” and the “days of the Son of man” he emphasized that the people at that time did not know until the day Noah entered into the ark, and the flood which destroyed the antediluvian world was upon them. Paul wrote, that in the day of the Lord “they,” that is, the world, would say “peace and safety,” and that then “sudden destruction” would come upon them.
Thus we see that the combined testimony of Jesus and Paul makes it beautifully clear that in the beginning of the Lord’s second presence, only his faithful and watching disciples would know about it; that to the world he would be present as a thief in the night. It is also apparent from their testimony that the flood which came upon the world in Noah’s day was an illustration of the “sudden destruction” prophesied to occur in “the day of the Lord.”
It is this “sudden destruction” which Jesus described as a time of “great tribulation,” which, he said, would be one of the signs of his second presence. (Matt. 24:21) In describing this “sign” of his presence, Jesus quoted from the prophecy of Daniel which speaks of a “time of trouble such as never was since there was a nation.” (Dan. 12:1) Daniel’s prophecy shows that this “time of trouble” would result from the standing up of, or the exercise of power by “Michael.” Jesus’ quotation of this prophecy, and his application of it to the time of his own second presence, indicates that he is the “Michael” to whom Daniel referred.
The “time of trouble,” or “tribulation,” Jesus said, would be so severe, that unless it was halted no flesh would survive. We are already in this prophetic tribulation, and the world’s scientists, law-makers, statesmen, and militarists, are all warning that unless something is done to prevent the outbreak of another global war, “all flesh” will be destroyed. Since this situation was to be one of the signs of the Master’s second presence, we are fully warranted in concluding that he has already returned.
In Luke’s account of the signs which Jesus gave of his second presence, he quotes the Master as saying that there would be upon the earth “distress of nations with perplexity,” and that men’s hearts would be failing them for fear as they looked ahead to the things coming upon the earth. (Luke 21:25-27) This foretold “distress of nations, with perplexity” is simply a description of the “great tribulation.” And how true it is today, that as a result of this trouble which is already upon the world, men’s hearts are failing them for fear, just as Jesus foretold. Here, then, is another indisputable sign that Christ has already returned, and as a powerful divine being is shaping world events in preparation for his kingdom.
“Powers of the Heavens”
Jesus also foretold that in this day a sign of his presence would appear in “heaven,” or the “heavens.” He described this sign as the “powers of heaven” being shaken. In II Peter 3:10 this foretold “shaking” of the heavens is described as the heavens passing away “with a great noise,” and the elements melting with “fervent heat.” We know that this is not a reference to the shaking and passing away of the literal sun, moon, and stars; for Peter informs us that a “heavens” was destroyed at the time of the Flood, yet the physical heavens remained.
In the prophecies the “heavens” and “earth” are used to symbolize the spiritual and material aspects of the present social order. Just as the literal heavens exert a powerful influence over life on the earth, the symbolic heavens exercise much power in the material associations of the human race. This influence is manifested largely through religious concepts and institutions. How manifest it is today that these powers of the symbolic heavens are being shaken—losing their hold, that is, upon the people.
Practically all that part of the world behind the Iron Curtain has broken away from religious restraints. And one needs only to travel through the free sections of the old world, and talk with the people, to realize the extent to which religious influences are also deteriorating in those countries. Even in those parts of the world considered most religious, the people “are lovers of pleasures more than lovers of God,” as Paul prophesied would be the case in the “last days.”—II Tim. 3:1-5
The phenomenal increase of crime, and of juvenile delinquency, are further evidences of this. Humanly conceived psychology is rapidly replacing religious standards and discipline even in the council chambers of many of the great churches. It is this discarding of spiritual and religious concepts of daily living that is contributing much to the fear that is now filling the hearts of the thoughtful, particularly those in positions of influence.
In order to offset this “shaking” of the “heavens” from their position of influence in the affairs of men, tremendous efforts are being made to revive religious enthusiasm in the hearts of the general public. This, together with the uncertainty of the world’s future, has resulted in outstanding sales of the Bible and other religious books. Religious motion pictures and dramas are now enjoying great popularity. But there is little evidence that this sudden interest in religion is deep-seated.
With the human race threatened with destruction by hydrogen bombs, millions evidently find some solace in a religious book, or in being entertained by a religious drama, but they are more and more rebelling against the old-time restraints of religion. Religion, they think, hampers freedom, and in the present great hue and cry for freedom, religion finds little place. Thus, as Jesus said, the controlling “powers of heaven” are being shaken—another sign of his presence.
“They Shall See Him”
Immediately following Jesus’ prophecy that in the time of his presence the “powers of heaven” would be shaken, he said, “Then shall they see the Son of Man coming a cloud with power and great glory.” The reference here is to the fact that in due time the world will “see” or recognize the Master’s presence. Even those who at first say, “Peace and safety,” will ultimately realize the significance of transpiring events.
This is in keeping with Revelation 1:7, which reads, “He cometh with clouds; and every eye shall see him.” The “cloud” of heaven, and the “clouds,” in which the second presence of the Master will be recognized by the world, are symbolic of the “great tribulation” which already is helping to reveal him to those who are watching the fulfillment of prophecy.
These prophetic storm clouds of trouble are even now hovering low over the human horizon. The hearts of the people are filled with fear. Many of them already recognize that from the human standpoint there is no way out of their distresses; but they do not yet see the real significance of what is taking place. Only those referred to by Paul as “ye brethren,” who are spiritually alert and “watching” see in the prophetic storm clouds the presence of earth’s new King. Only they recognize that he is present, and trampling out the winepress where the grapes of wrath are stored.
But finally the world will see! As a result of the “great tribulation,” they will discern the fact that the power and glory of his kingdom are being exercised throughout the earth in the overthrow of all its institutions of selfishness, in order that righteousness might be established through the agencies of his long-promised kingdom.
As we have noted, Christ is no longer a human being, and this must be kept in mind in order properly to understand the prophecies pertaining to his second presence. Over and over again the Bible speaks of our seeing God. Job said concerning God, “I have heard of thee by the hearing of the ear: but now mine eye seeth thee,” yet we know that Job did not literally see God, for no man can look upon him and live. (Job 42:5) Jesus is now the express image of the Heavenly Father, so when the Bible speaks of human beings seeing him we are to understand it to mean a discerning of him through circumstances and events which reveal his presence.
Jesus gave us an excellent illustration of this in outlining another sign of his presence. We quote: “Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall the coming [Greek, “presence”] of the Son of Man be.” (Matt. 24:26,27) In this explanation of the manner in which his presence would be revealed, Jesus is warning against any possibility of his being secretly present as a man, hiding in the desert, or in a “secret chamber.” That would be a way in which a human being could be secretly present; but Jesus knew that when he returned he would not be a human being, but a divine being, upon whom no human eye could gaze. So, instead, he gave his disciples an illustration of how they could “see” him in the world changes which would result from his presence.
Jesus said that his presence would be like the lightning (Greek, astrape, “brightshining”) which comes out of the east and shineth even unto the west—a world-wide enlightenment. An Old Testament prophecy concerning this reads, “His lightnings enlightened the world: the earth saw, and trembled.” (Ps. 97:4) From this it is evident that one of the convincing “signs” of the Master’s second presence was to be a general enlightenment of the people, which at first would result in world disturbances—“The earth saw, and trembled.”
The Prophet Daniel foretold that in the “time of the end” (of the present social order, not of the earth nor of the human race) there would be an “increase of knowledge,” resulting in much running “to and fro.” It was this increase of knowledge which Jesus illustrated as being like a bright shining that comes out of the east and reaches even to the west. Today, this “sign” of the Master’s second presence is unmistakable.
The enlightenment of mankind has come not from literal lightning flashes, but what still appears to the world to be in a natural way. In preparation for it, and by divine providence, came the invention of the printing press. In due course this led to a veritable flood of information along all lines being made available, not to a favored few, but to all. This augmented the inventive genius of other minds, resulting, in a remarkably short time, in the advent of steamships, railroads, automobiles, airplanes, the telegraph, the telephone, the radio, and television.
The increase of knowledge has not been only along inventive lines. Education has become almost universal, penetrating into the hitherto dark corners of the earth and stirring up the backward countries and nations to a sense of their rights, and implanting in them the determination to enjoy their proper share of earth’s bounties. Thus the foretold increase of knowledge is producing an irresistible revolution of thought, causing unrest and discontent on continents where throughout the centuries the people, in their ignorance, accepted serfdom as a natural part of their existence. Today, half the world is in rebellion against the other half.
The increase of knowledge which has resulted in so many blessings in communication, travel, home conveniences, and general education, has also brought the bombing plane and the hydrogen bomb. It has equipped the backward nations now stirred up to demand their real and fancied rights, with all the modern and horrible instruments of destruction which have become a part and parcel of twentieth century warfare.
The fact that millions of those who hitherto have been called “heathen” are being misdirected by godless ideologies and by unscrupulous seekers after world power, does not lessen the potential threat to world society which the prophetic increase of knowledge has thus posed. No wonder the prophet David wrote that when the Lord’s “lightnings” would “enlighten the world,” the earth would “tremble.”
The “distress of nations, with perplexity,” and the “fear” with which the world is now viewing the future, are the result of the prophetic increase of knowledge, the bright shining of the Master’s presence. This is why Jesus mentioned them as among the “signs” which would result from his return. These signs are as yet understood only by the “watchers,” those mentioned by the Apostle Paul as “ye brethren,” who “are not in darkness, that that day should overtake you as a thief.” (I Thess. 5:4) These are the only ones who, as yet, “see” that Christ has returned.
Nor has the bright shining of the Master’s presence as yet reached its full brilliance, nor brought to mankind the blessings which the Lord has designed that it ultimately will. The knowledge itself is not evil, but good. The Lord knew, however, that in the hands of selfish man it would contribute mightily to the destruction of “this present evil world,” so he permitted it to reach the people just when it would coincide with his “due time” for the return of Christ and the establishment of the messianic kingdom.
This bright shining, having already begun to pierce the darkness of human minds, is now producing chaos everywhere; but the Lord will intervene before this “great tribulation” destroys all flesh, and, through his kingdom agencies, will restore order and peace. Meanwhile the bright shining of his presence will continue and increase, and the whole world will recognize its significance.
Concerning the future and more brilliant shining of the Master’s presence, the Prophet Malachi wrote, “The Sun of Righteousness shall arise, with healing in his wings.” (Mal. 4:2) The bright-shining of the Master’s presence thus far has led to “distress of nations with perplexity”; but when controlled, and its brilliancy increased through the agencies of Christ’s kingdom, it will warm and bless and heal the people.
Today the increase of knowledge tends to lead away from God because the general concept of him has been that pictured by the creeds of the Dark Ages. The enlightened mind is not able to believe in a god of torment. Renouncing faith in a god not worthy of being worshipped, the tendency is to conclude that there is no God. But when the power of Christ’s kingdom is in control, and the bright shining of his presence increases, the earth will become filled with “the knowledge of the glory of God,” a true knowledge which will draw people to him and implant in them the desire to worship and serve him.
The combined testimony of God’s promises reveals that the healing rays of the “Sun of Righteousness” will ultimately result in the destruction of all disease, and even in the awakening of those who have fallen asleep in death. In the glorious new day, the early morning hours of which are even now upon us, death will be “swallowed up in victory,” and tears will be wiped from all faces. Then the people will say, “Lo, this is our God; … we have waited for him, we will be glad and rejoice in his salvation.”—Isa. 25:6-9
Jesus is referred to by the Prophet Isaiah as Jehovah’s “holy arm,” and concerning the time of his second presence, when exercising kingdom authority and power, the prophet writes, “The Lord [Jehovah] hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.” (Isa. 52:10) What a glorious prospect! Truly, Christ is the hope of the world!