“Thus Saith the LORD”

“Opened he their understanding, that they might understand the Scriptures; and said unto them, Thus it is written.” —Luke 24:45,46

THE EXPRESSION, “THUS saith the Lord,” is used over j four hundred times in the Bible. Additionally, there are many similar expressions used, such as: “It is written,” or “The Word of the Lord came unto me,” or “I, the Lord, have spoken it,” calling attention to specific statements, messages, and lessons from God. It is as though the prophet, or other spokesman, is telling us: “Now hear this! What I am going to say now, is not merely my opinion, or of my own wisdom, but ‘thus saith the Lord’—it is God speaking; these are his words.” This is a wonderful expression, and full of meaning for Bible students. We have a reverence for God’s Word; and a “Thus saith the Lord” is the end of all controversy with us.

It seems so very simple, doesn’t it? All we have to do is to prove everything by the Word of God. All we have to do is to accept what is in harmony with that Word, and reject that which is not. But it is not so simple as it seems. If it were, everyone would understand the Truth, and there would be no false doctrines. But there are false doctrines—hundreds of them—and each one is claimed to rest upon the Word of God. For every false doctrine—many of which are hideous in the extreme—there is a purported, “Thus saith the Lord.”

Let us now consider some of these, and the Scriptural passages which, it is claimed, support them. Afterward we will prove that these doctrines are indeed Scripturally false.

WHAT SAY THE SCRIPTURES ABOUT ETERNAL TORMENT?

First, we have the incredibly cruel and God-dishonoring doctrine of punishment by eternal torment. Here are some of the scriptures upon which this repulsive doctrine is based:

Revelation 14:10,11: “He shall be tormented with fire, and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night”

Matthew 25:41: “Then shall he say also unto them on the left hand, depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels.”

Revelation 20:10: “The Devil that deceived them was cast into the lake of fire and brimstone … and shall be tormented day and night, for ever and ever.”

Matthew 18:8,9: “Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee; it is better for thee to enter into life halt or maimed, rather than, having two hands or two feet, to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee; for it is better for thee to enter into life with one eye, rather than having two eyes, to be cast Into hell fire.”

These are perfectly good scriptures—“Thus saith the Lord!” They seem to clearly teach eternal torment. But do they? Is that what the Lord is really saying?

Do the Scriptures Teach the Trinity?

Another of the prominently disseminated false doctrines of Christendom, is that of the trinity. God is claimed to be triune—the union of the Father, the Son, and the Holy Spirit as three persons, and one god. One expression of the creed is stated thus:

“That we worship one God as Trinity, and Trinity in Unity; neither confounding the persons nor dividing the substances; for there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, and of the Son, and of the Holy Ghost is all one; the glory Equal; the majesty Co-eternal.”

All of this double-talk, or triple-talk in this case, is based upon I John 5:7:

“There are three that bear record in heaven; the Father, the Word, and the Holy Ghost; and these three are one.”

“Thus saith the Lord!” say the Trinitarians. And, as a further proof that Jesus, as a member of the trinity, is equal with God, they cite Philippians 2:6:

“Who, being in the form of God, thought it not robbery to be equal with God.”

What more proof do you need? they say. “Thus saith the Lord!”

One Day of Salvation, Or Two, or More?

Again, a third erroneous doctrine is taught in some churches, in all good conscience. This is that there is no future probation. Salvation is obtainable in this life only. It is claimed that the world will have no future chance for life. This narrow conception of the plan of God, is based on II Corinthians 6:2:

“Behold, now is the accepted time; behold, now is the day of salvation.”

“Thus saith the Lord!” they say. It is even repeated for emphasis: “NOW is the accepted time; NOW is the day of salvation.” Can there be any doubt of what this scripture states? It is claimed that those who are not saved NOW, are eternally lost.

Because of limited time, we have presented only three of the hundreds of false doctrines taught today. Each one is conscientiously claimed to be firmly based upon a “Thus saith the Lord!” To one unfamiliar with the divine plan for salvation, they appear to be based upon undeniable scriptural foundations.

How Do We Learn to Properly Interpret Scriptures?

So it is apparent that the Scriptures cannot always be taken at their face value. It is not as simple a matter as that, and there are very good reasons why, one of which is that the Lord does not reveal his plans and purposes to everyone. The truths of the Bible are only revealed to those whose hearts are in tune with him, and who are willing to search the Scriptures to discover what kind of God we have, and what are his plans for the future in connection with his Creation, animate and inanimate. To determine what the Lord is really saying, we must often dig beneath the surface. We must analyze, and divide, and compare and assemble: “Here a little, and there a little.” (Isa. 28:10) We must interpret and coordinate. We must apply certain inflexible rules and guides. When in doubt, we must consider the preponderance, or weight, of evidence. We must also arrange chronologically, and not confuse one age and its work with another age and its work. We are told in II Timothy 2:15, “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth.”

Above all, we must remember that the Scriptures declare God’s plan. We must learn to think from God’s standpoint, according to his perspective and purpose. His plan is not subject to change at our whim. Isaiah 14:24 states: “The Lord of Hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand.” We must learn to think as he does. “Come now, and let us reason together,” (Isa. 1:18) he said. We must be filled with his Spirit of truth, and approach the Scriptures in that spirit—humbly, prayerfully, and reverentially; fearing greatly to misinterpret, and perhaps thus to mislead and stumble others. The penalty for stumbling others is extremely severe. This is the great Creator’s sacred Word we are dealing with, and it is not to be handled carelessly or flippantly.

The study of the Scriptures is not done for ‘fun’, or to become ‘erudite’. This is a serious matter. As we read in Isaiah 66:1,2: “Thus saith the Lord: the heaven is my throne, and the earth is my footstool. … All those things hath mine hand made, and all those things have been, saith the Lord. But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my Word.”

In order to understand what God is saying, we must study God’s Word topically, in orderly steps. As we read in Psalm 119:105,133: “Thy Word is a lamp unto my feet, and a light unto my path. … Order my steps in thy Word.” God has not given us an understanding of his Word in order to satisfy idle curiosity. It is given to us for a very definite purpose—for the development and completion of the church, the Body of Christ.

As Paul said to Timothy (II Timothy 3:16,17): “All Scripture given by inspiration of God is profitable … that the man of God may be perfect [or complete], thoroughly furnished unto all good works.” This being the case, we are expected to pursue our studies in a methodical and workman-like manner, in order to be approved by God. This is what we must do in order to ascertain what the Lord is saying—what he is precisely telling us, in order that we may discern what “saith the Lord”!

Some Tests to Determine Correct Interpretation

Here is a list which has been formulated to determine whether our interpretation of scriptures is correct or incorrect. First and foremost we must ask:

Obviously, from this long list of items which can indeed greatly affect how we understand God’s Word, we can quickly see that often a correct interpretation is not an easy matter, simply gained by a casual reading of the Bible. In fact, a pure, accurate understanding of the Scriptures is gained only through a lifetime of dedicated study and reflection upon God’s great gift to us—his Word, and even then a clear grasp will not be secured unless it is done in the right spirit—the spirit of humbleness and acquiescence to God’s will. In other words, the bestowing of the Holy Spirit by God to enlighten us is absolutely necessary to the understanding of his Holy Word.

Now let us go back and review the scriptures which were earlier cited in support of certain false doctrines. Let us apply some of these tests, to determine. what the Lord really wishes us to understand as his Word. Let us thus prove that the aforementioned doctrines are not, in fact, supported by a correct interpretation of a “Thus saith the Lord!” although with a causal glance they may appear to be.

An Examination of the Eternal Torment Doctrine

We will consider first scriptures which are used to teach God’s consignment of evil men to eternal torment as a punishment for not repenting and turning to him. Do not think that a study of such scriptures is an elemental one. Although convinced that eternal torment is a false, God-dishonoring doctrine, many mature Bible Students cannot readily explain away the scriptures which are used to support the doctrine.

One scripture ‘used very often by ‘fundamentalists’ to ‘prove’ the doctrine of eternal torment is Revelation 14:10,11: “He [the unfaithful Christian] shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up for ever, and ever; and they have no rest day nor night.”

The very first question we must answer is this: Does the doctrine of eternal torment harmonize with the stated character of God? No, DECIDEDLY it does not. Therefore there must be another way of interpreting this scripture other than as a literal statement of fact. There are innumerable scriptures which teach that love is one of the principal characteristics of God’s character—the essence of his very being, but we will cite only one: I John 4:8,18: “God is love. … There is no fear in love; but perfect love casteth out fear, because fear hath torment.” So, because God is love, he is incapable of tormenting his creatures. To torment anyone, good or evil, is entirely foreign to God’s character. It is contrary to his thoughts. He simply would never think of it. It is an abomination to him.

This is confirmed by Jeremiah 19:5 wherein God denounced those who sacrificed their children by fire to pagan gods. He said: “They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind.”

A second witness is in Jeremiah 32:35: “They built the high places of Baal … to cause their sons, and their daughters to pass through the fire unto Molech, which I commanded them not, neither came it into my mind, that they should do this abomination.” These detestable, abominable, and loathsome, heathen practices came straight from the mind of Satan, not from God’s mind. God’s character of love would never have fashioned such a plan. If Satan were as powerful as God, he would undoubtedly have designed a place of eternal torment, not for those who follow his evil ways, but for the righteous, who chose to walk in God’s ways.

We are told in Psalm 89:14 that another unchangeable element of God’s character is Justice: “Justice and judgment are the habitation of thy throne.” Or as Moffatt renders it: “Thy throne rests upon equality and justice.” Does eternal torment comport with God’s character of justice? Even fallen men realize that it would be unjust to impose an eternity of torment for the sins of only a few brief years of the present life—no matter how gross they might be. Would it be equitable? Of course not! It is a shockingly disproportionate punishment.

Would it be wise to pollute the universe with wicked beings, even ones in confinement, for eternity? No, indeed. God’s plan for the obliteration of all wickedness and wicked ones forever from every part of the universe—and the heavens as well—by means of “second death” (Rev. 20:10,14), is far wiser, and is also evidence of his immutable power over the forces of sin. And since we are told in Psalm 145:20 that “all the wicked will he destroy,” God will certainly not keep any of the wicked alive in torment or otherwise after his permission of evil has come to an end. On the contrary, II Thessalonians 1:9 says plainly that they “shall be punished with everlasting destruction.” Eternal torment is completely out of harmony with the character of God. Second death is completely in harmony with his character. Which shall we believe?

The penalty for sin was announced by God even before Adam sinned, as recorded in Genesis 2:17. It was simply to be death, oblivion, the absence of life: “Thou shalt surely die,” God said. This is what Adam should expect to suffer if he sinned. Nothing more nor less than death. Would it be just for God to declare the penalty as death, and then after the sin had been committed to change his mind and condemn the sinner to an eternity of torment? Such an action would be most unjust, unheard of even in the courts of law which man has set up.

Unjust, unloving, unwise, and not the actions of an all-powerful God, the doctrine of eternal torment unequivocally fails the test of being in harmony with God’s character on all counts.

Next test: Does the doctrine of eternal torment square up with the fundamental doctrine of the ransom? It does not. Jesus, a powerful spirit being, left the heavenly realms and came to earth as a man to assume the penalty for sin. If the sentence upon Adam was eternal torment, and Jesus took Adam’s place, Jesus must certainly endure torment forever in order to substitute for Adam. We know that this is false. Jesus was raised from death on the third day, to a place of honor next to the Father, himself. Adam’s sentence, clearly stated before his fall, and clearly carried out at the end of 930 years upon this earth, was death. Jesus died to pay that penalty, a perfect life for a perfect life, as the ransom price.

Then we further ask: Is eternal torment in accordance with the divine plan as taught in the Bible? Emphatically, No. The plan of God is stated to provide for the restoration of all mankind to perfection and harmony with God here upon earth. A restitution of all things was spoken by the mouth of all God’s holy prophets since the world began. (Acts 3:19-21) The tormenting of a large segment of humanity eternally is incompatible with the arrangements planned by God for the restoration of, not only the earth, but all who have ever lived upon it.

Now we must apply another test which indicates what direction we must take to determine what the scripture really does teach. The question is: “Is that scripture in Revelation literal or symbolic?” The scripture is obviously, highly symbolic. Revelation is a book of symbolisms. As we read in the first verse of the first chapter, the “things which were shortly to come to pass” were signified unto John. Knowledge was imparted to him through signs and symbols. The entire book is replete with symbols, including the 14th chapter.

There is a “lamb,” a symbol of Christ, standing on “Mount Zion,” representing his heavenly kingdom. There is “thunder,” a symbol of controversy, upheaval and trouble; the “harps” of Bible testimony sing a “new song,” harmoniously declaring the glad tidings of restitution. There is a “throne,” a symbol of authority, and rulership. Then there are “beasts” and “elders” and “virgins” and “angels,” all having symbolic significance.

In the 8th verse we are told that “Babylon,” a great city, is fallen. This too, is symbolic. “Babylon” means ‘confusion’, and is a representation of the confusing creeds of the false church. The prophecy refers to the time of the Lord’s casting off of the false church systems. The “beast and its image,” mentioned in verse 9, also represent systems which have impoverished society and filled the earth with doctrines which curtail man’s freedom.

Now, with this background, we are able to deal with the true meaning of the scripture under consideration, Revelation 14:9: “If any man worship the beast, and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire, and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up for ever, and ever; and they have no rest day nor night.”

Here we see that several more symbols are brought into the picture: the “mark,” or identification of those in harmony or sympathy with the beast or his image. The fact that the mark is in their foreheads—influencing their thinking—and in their hands—influencing their actions, or their works—is significant. The mark on the “forehead,” indicates an intellectual assent; in the “hand” implies an active cooperation. These shall drink the “wine of the wrath of God,” out of the “cup of his indignation.” This indicates that those who endeavor to perpetuate these God-dishonoring and liberty-curtailing systems will feel the manifestation of God’s displeasure, and will recognize eventually his denouncement of them, being compelled to drink a bitter dose as they see them falling apart, even as they are beginning to do in our day.

How full of symbols the Book of Revelation is! To take these symbols literally would not be wise, and would prevent us from getting the lesson the Lord wishes to give us. Jesus is not a literal lamb; a literal beast is not worshipped; and it does not have a literal image. Literal marks are not made on literal foreheads or hands. These are all symbols, which, when correctly interpreted, beautifully represent profound truths telling of tremendous events soon to come, or already beginning.

Now we come to the part of the text in Revelation 14:10,11, which states that those who worship the symbolic beast and his symbolic image, shall drink of the symbolic wine of symbolic wrath from the symbolic cup. Now, from this point on, the teachers of eternal torment insist that symbolisms cease. They hold that the remainder of the text suddenly demands literal interpretation—that this scripture teaches that all the wicked shall be tormented with fire and brimstone, and the smoke of their torment shall ascend up forever, and ever. They interpret this symbolic excerpt as an exact and literal reference to the wicked of the earth. But is this reasonable? There is no justification for such a view. No, to interpret this scripture as upholding the doctrine of eternal torment is entirely unreasonable. A fair and reasonable person must conclude that in view of all the other symbolisms and the highly pictorial nature of the Book of Revelation, these expressions are also symbolic and not literal.

Those who insist on a literal interpretation of this portion of the text, are in a further difficulty, because the text says that the torments take place “in the presence of the Lamb.” If the torment with fire and brimstone is literal, so must the lamb be a literal animal—the offspring of a sheep. By what reasoning can you say that one is literal and the other is not since they are spoken of in the same sentence? If one is literal, so is the other! We believe we have established beyond the shadow of a doubt, to a reasoning mind, that the torment by fire and brimstone of the worshippers of the beast and his image is symbolic.

Another text cited as a ‘proof’ of the reality of the doctrine of eternal torment is found in Matthew 25:41, which reads as follows: “Then shall he say also unto them on the left hand, depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels.” This is taken from the parable of the sheep and goats, which describes the fate of the condemned ones at the end of the Millennial Age. Do you see anything in this scripture to indicate that those in the fire are preserved alive? Have you ever heard of a preserving fire? Of course not. Fire always destroys and consumes. Fire is a symbol of destruction, and everlasting fire is a symbol of everlasting destruction—the second death—from which there will be no resurrection.

Notice too, that in this case the fire had been prepared for the Devil and his angels. We know from Hebrews 2:14 just exactly what is going to happen to the Devil. We are told “that through death, he [Jesus] might [will be enabled to] destroy him that had the power of death; that is, the Devil.” This confirms the fact that fire means destruction, and Satan’s final end will be everlasting oblivion.

This explanation also applies to the next text cited: Revelation 20:10: “The Devil that deceived them was cast into the lake of fire and brimstone … and shall be tormented day and night, for ever, and ever.” Brimstone, or sulphur, is one of the most destructive chemical elements known. Together with fire, it symbolizes utter destruction. And the torment “forever and ever” means that he will go down into everlasting ignominy and disrepute. We read In Isaiah’s prophecy that mankind will figuratively point their fingers at Satan, or Lucifer, in disgust for all the pain and suffering he inflicted upon mankind through his deceptive, deceitful actions beginning with Adam and Eve, right down to the end of the present evil world.—Isa. 14:12-16

Now we will examine Matthew 18:8,9 carefully and prayerfully: “Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee. It is better for thee to enter into life halt or maimed, rather than, having two hands or two feet, to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee. It is better for thee to enter into life with one eye, rather than, having two eyes, to be cast into hell fire.” These are the words of our Lord Jesus. Did Jesus advocate self-mutilation? Obviously not; on the contrary he healed men; he restored their hands and feet and eyes. So we must conclude that symbolic idioms have been employed here to teach a lesson. The scripture simply and powerfully teaches that it is better for the Christian to cut off and eliminate from his life, things as dear to him as a hand or a foot, or an eye, if such things would prevent him from pleasing God. Such elimination of treasured possessions would be better than to fail of God’s calling, or to lose eternal existence in the second death.

As we have previously seen, everlasting fire means everlasting destruction. “Thus saith the Lord!” Thus we have determined what the Lord really wishes us to understand from his Word. And the correct interpretations fully satisfy us. They square with the ransom; they are in full accordance with the divine plan for salvation; and they comport with God’ s character of Justice, Wisdom, Love and Power. They cause us to love and praise and worship and adore our God.

The Trinity Examined

Now we turn to the consideration of the scriptures which have been cited to prove the false and confusing doctrine of the trinity—that God is three persons, and yet only one God. I John 5:7,8: “There are three that bear record in heaven; the Father, the Word, and the Holy Ghost; and these three are one. And there are three that bear witness on earth. …” This scripture certainly appears to be an unanswerable argument to support the doctrine of the trinity. But since it is so contrary to reason, and we know God to be eminently reasonable, we suspect something is wrong with this understanding. This is an occasion when it is appropriate to examine the scripture in its original language. Wilson’s Emphatic Diaglott is an excellent authority for this purpose. There, Indeed, we find the text omitted, and a footnote which reads as follows: “This text concerning the heavenly witness is not contained in any Greek manuscript which was written earlier than the fifth century. It is not cited by any of the Greek ecclesiastical writers; nor by any of the early Latin fathers, even when the subjects upon which they treated would naturally have led them to appeal to its authority. It is therefore evidently spurious; and was first cited … in the latter end of the fifth century; but by whom is of no great moment, as its design must be obvious to all.” It seems that we must also be on the alert for forgeries and interpolations in the Bible! This is not a “Thus saith the Lord.”

We have, however, in Philippians 2:6, a scripture which says of Jesus: “Who being in the form of God, thought it not robbery to be equal with God.” This text appears to say that Jesus was equal with God, and did not consider it wrong to be so; that he did not consider such equality as robbing God of anything. Again we sense that something is wrong, and ask the question: “Is the scripture correctly translated?” Going back to the original Greek, we find that, in the King James Version, one small word has been added, and one small word omitted. The insertion and omission completely reversed the meaning of the text. Thus the expression “thought it not robbery to be equal with God,” should read, “Thought not by robbery, to be equal with God.” Accordingly, the Diaglott correctly renders the text: “Who, though being in God’s form, yet did not meditate a usurpation to be like God.” Here the humble and obedient Son of God, Jesus, is contrasted with the arrogant and disobedient Satan, who is quoted in Isaiah 14:13,14 as saying: “I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation in the sides of the north; I will ascend above the heights of the clouds; I will be like the Most High.” Thus, instead of proving the trinity, this text disproves it.

Now let us get the correct perspective on this subject. Although Jesus did say in John 10:30, “I, and my Father are one,” he prayed on behalf of his disciples, in John 17:22, “that they may be one, even as we are one.” How was Jesus one with the Father? He was one with the Father, in the same way that he wants us to be one with him: one in mind, and purpose and sympathy and love, and good works—the same character. That is why he could say in John 14:9, “He that hath seen me, hath seen the Father.” In other words, “I am patterned after the Father; I am a copy of him. I have the same characteristics.”

Thus understanding the subject of the unity between God, our Lord Jesus, and his church, we are spared such absurdities posed by belief in the trinity as the following:

God himself being out of conscious existence for nine months after the conception of Jesus …

That the child Jesus was God …

That the man Jesus prayed to himself …

That his agony of prayer in Gethsemane was a farce because he was asking for help from himself …

That God died on the cross himself and remained dead for parts of three days until he raised himself, etc. …

Finally and very conclusively, the doctrine of the trinity does not square with the ransom, which requires the sacrifice of a perfect human life in place of Adam. Nor is it in accordance with the Divine Plan, which places Jesus in the future role of Mediator between God and man—another impossibility if he is God. I Timothy 2:5 says: “There is one God, and one Mediator between God and men, the man Christ Jesus.”

Will Salvation Be Available in the Future?

Now we have arrived at a consideration of the scriptures upon which is based the false doctrine that there is no future probation—that salvation is limited to this life only—that the world will have no future chance for life. One is found in II Corinthians 6:2: “Behold, now is the accepted time; behold, now is the day of salvation.” Here again, to believe that this scripture implies that now is the only acceptable time for salvation is adding a thought to the scripture which is not there, and is contrary to God’s prime characteristic—love. Millions have lived and died without ever having heard of the name of Jesus Christ, in whom alone is found salvation. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”—Acts 4:12

Millions have been unable by reason of insanity or lack of judgment to understand the message of salvation. Millions have been blinded by Satan, the prince of this world, to such an extent that they cannot discern truth from error. These many millions are not expendable in the eyes of the Lord. When the Lord stated his purpose for mankind, it was stated in this way: God “will have all men to be saved, and to come unto the knowledge of the truth.” (I Tim. 2:4) When God wills something, he has the power and the wisdom to make it happen.

The idea that now is the only day of salvation—which is not what the scripture says, in any case—is inharmonious with the fact of God’s love, justice, wisdom, and power, and it does not square with the doctrine of the ransom. Since Christ died for all, all must have an opportunity for life. All must be saved from death—this is God’s provision. In this life, only a very few have had the blessing of receiving a full, free opportunity for salvation.

Next question: Is it in accordance with the divine plan? No, it is not—a future probation is plainly taught by Acts 3:21, which tells of the “times of restitution of all things, which God bath spoken by the mouth of all his holy prophets since the world began.” So the interpretation given this scripture when it is said to teach that salvation is available only before death, is obviously incorrect. This interpretation denies the testimony of all God’s holy prophets since the world began.

But what does it really mean? Again we look closely to the original language, and find an error in translation, which makes all the difference. Instead of “the” accepted time, and “the” day of salvation, it should read “an” accepted time, and “a” day of salvation. There is a day of salvation now, and a day of salvation to come. These two days of salvation are contrasted by two scriptures: Matt. 7:14 reads: “Strait is the gate, and narrow is the way which leadeth unto life; and few there be that find it.” This describes the present narrow way of sacrifice, taken by the church of Christ. Only a few, a “little flock,” separated from the world, find that pathway to life, and follow it until death. This class, as Romans 2:7 states it, “by patient continuance in well doing, seek for glory, and honor, and immortality, eternal life.” This is a difficult and restricted salvation, with the correspondingly high reward being the divine nature.

Isaiah 35:8 tells of the other salvation to be offered to all the remainder of mankind, during the Millennial kingdom: “A highway shall be there, and a way; and it shall be called, The way of holiness; the unclean shall not pass over it; but it shall be for those; the wayfaring men, though fools, shall not err therein.” This is the way to human perfection and eternal life on earth, to all the willing, and obedient. It is a different and easier way.

What a wonderful plan God has designed! It is not the gloomy prospect of the vast majority of mankind unsaved and eternally damned—but the delightful prospect of each individual being saved from death, and then given an opportunity, under ideal conditions, to attain human’ perfection and everlasting life here upon earth. This truly harmonizes with God’s character, is in accordance with his plan, and squares with the doctrine of the ransom.

We have found that it is not always easy to determine whether a certain interpretation of Scripture is a “Thus saith the Lord” or not. While most scriptures are plain, many require careful analysis, and the application of certain tests, before the true Word of the Lord on the subject may be ascertained. There is one quick and easy test, which includes and overrides all the others. This test is available only to the those begotten by the Holy Spirit—those to whom Jesus referred when he said, in Matthew 13:11, “It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” And this comprehensive test is suggested by one of the last acts of Jesus, just before his ascension. Luke 24:45,46 reads: “Then opened he their understanding, that they might understand the Scriptures; and said unto them, Thus it is written. …” How did he “open their understanding”?

Did he perform a miracle whereby his disciples automatically understood, without the exercise of their reasoning faculties? No, he opened their understanding by opening the divine plan to them. He gave them an outline of God’s plan of salvation. He told them of Adam’s fall into sin; his death as a penalty; Christ’s death as a ransom; his resurrection; the call of the church; their work of preaching the Gospel of the kingdom to come, among all nations during the Gospel Age. This is confirmed by the context. Then, and only then, could they understand “Thus it is written,” or “Thus saith the Lord.” Once they knew the ‘master plan’, all the prophetic utterances of the past fell into place. They now fitted, and dove-tailed and harmonized and made sense to the disciples. As Jesus said in the 44th verse: “These are the words which I spake unto you, while I was yet with you; that all things must be fulfilled, which were written in the Law of Moses, and in the prophets, and in the Psalms, concerning me.”

What is the supreme and all-embracing test to be applied to scriptural interpretation? It is the question: “Is it in accordance with the divine plan?” But someone may say, “We seem to be going around in circles here. You imply that we must understand the divine plan before we can interpret the Scriptures. But how can we understand the plan, unless we first interpret the Scriptures?” A good question! We answer it by asking another question. “How did the disciples of Jesus in his day know the divine plan?” Answer: They knew it because Jesus told them. “Then opened he their understanding,” the text says. And we know the plan of God because he has done the same for us. He has also given us, the church at this end of the Gospel Age, an understanding of the divine plan of the ages—his eternal purpose.—Eph. 3:11

Through his wonderful providences, and the rich endowment of the Holy Spirit, the Lord has enlightened and stimulated the minds of certain servants at this end of the age; particularly one special servant. He has caused books to be written, which present the plan of God clearly and accurately. Today there is no excuse for the consecrated to be ignorant of God’s plan. We have the incomparable, topically arranged, six volumes of Studies in the Scriptures; we have the Reprints, a veritable treasure-trove of Bible truth; we have the Tabernacle Shadows, a dramatic foreshadowing of the plan; we have the Berean Manual, containing Bible comments, and teachers’ helps, which are the very essence of spiritual wisdom. There are other instructive books also. All these are by the Lord’s provision. Let us avail ourselves of them fully. To do otherwise would be ungrateful and unthankful.

Let us thus keep the plan always fresh and vital in our minds and hearts. What will be the result? If we do this we will know the divine plan of the ages so thoroughly, that any wrong interpretation of scripture will instantly alert us. It will ring a bell. We will recognize it to be false, because it is not in accordance with God’s plan which we have been taught, and know so well. “Thus saith the Lord!”


Dawn Bible Students Association
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