The Watchtower, September 1, 1881
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SEPTEMBER. (SPECIAL NUMBER.)
"ZION'S WATCH TOWER,"
PITTSBURGH, PA. SEPTMEBER 1881.
FOOD FOR THINKING CHRISTIANS.
WHY EVIL WAS PERMITTED AND KINDRED TOPICS.
"To make all see, what is the fellowship of the mystery, which
from the beginning of the world hath been hid in God."
"Wherein he hath abounded toward us in all wisdom and
prudence; having made known unto us the mystery of his will,
according to his good pleasure which he hath purposed in
himself: —that in the dispensation of the fullness of times, he
might gather together in one, all things in Christ." Eph. 1:8, and
3:4,5,9.
page ii
PREFACE.
THE design of this pamphlet is, first to supply to such Christians
as are alive and fully consecrated, and hungering and thirsting
after a fuller knowledge of "Our Father" and his plans, what we
believe to be "meat in due season;" leading such to perform all
their consecration vows: secondly, to awaken those who are
asleep in Zion-showing those who are not truth-hungry, what
they are too much occupied with worldly plans to know, viz.,
that they are starving for the "good word of God," though they
say- We are "rich and increased in goods and have need of
nothing."
I love to tell the Story!
More wonderful it seems,
Than all the golden fancies
Of all our golden dreams:
I love to tell the Story!
It did so much for me;
And that is just the reason
I tell it now to thee. "
It is our part, under heavenly direction, to thus scatter the food-
the seeds of thoughts; it is God's part to water and give the
increase—in some thirty, some sixty, and in some a hundred-fold
to his praise. We leave the results with him.
ZION'S WATCH TOWER.
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PART I.
WHY EVIL WAS PERMITTED.
A DIALOGUE.
B.--GOOD evening, Brother A.: if you are at leisure I would
like to have some conversation with reference to the Bible.
A.--I am at leisure, my brother, and such a conversation should
be of interest and profit to both of us. Have you struck a new
vein of precious metal in the mine of truth?
B.-Well, no; I cannot say so. The fact is, I am somewhat
perplexed to know whether the Bible is really a mine of truth or
not. There are many beautiful truths taught in the Bible which
commend themselves to my judgment, and if I could only have
my mind clear on some points, I would gladly accept the whole.
It seems, too, that there must be some way out of my difficulties,
if I could only find it, for surely the book is stamped with a
wisdom higher than human, and my difficulty may arise from a
failure to comprehend it more fully.
A. -Well, my brother, it gives me great pleasure to meet with an
honest inquirer after truth. You are anxious, then, to find the
connecting links in the great chain which binds the interests of
humanity to the throne of God. We believe that all Scripture is
given by inspiration of God, and that the Spirit will guide us in
the understanding of it. If it should please him to use me as his
mouth-piece it will be a great privilege, and if I can render any
assistance it will afford me pleasure.
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B.-Well, can you explain why evil was permitted? If God is
infinite in power, wisdom, and goodness, why did he permit his
fair creation to be so marred by sin? After creating our first
parents perfect and upright, why did he permit Satan to present
the temptation, or why allow the forbidden tree to have a place
among the good? Could he not have prevented all possibility of
man's overthrow?
A.--I see just where your difficulty lies, and I think I can make it
very plain to you. It pleased God for the joy it gives him to
dispense his goodness, and to exercise the attributes of his
glorious being, to create various orders of intelligent beings.
Some he has endowed with greater capacity than others; but
each he made perfectly adapted to his sphere. We are acquainted
with many forms of life in our world, but above all others stands
man, the masterpiece of God's workmanship, endowed with
reason and intelligence superior to all others, and given the
dominion over all. He was made upright and perfect; God
pronounced him "very good" --a perfect man- physically,
mentally, and morally, yet unacquainted with evil and lacking
experience. Had evil never been placed before him he could not
have resisted it, and consequently there would have been no
virtue nor merit in his right-doing. I presume I need scarcely
remark here that not the fruit of the tree but the act of
disobedience caused man's fall.
B.-But could not God have made man unchangeably perfect?
A. -No; to have done so would have been to make another God.
Unchangeableness is an attribute only of an infallible, infinite
being-God. He who cannot err must, of necessity, be all-wise,
all-powerful, and consequently eternal.
B.--I had never thought of it so.
A. -If an intelligent being is to be made at all, he must be made
liable to change; and, as he was created pure, any change must
be from purity to sin. He could not even know the meaning of
good unless he had evil to contrast with it. He could not
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be reckoned as obedient to God unless a temptation to
disobedience were presented, and such an evil made possible.
B.-But could not God, with whom we are told "all things are
possible," have interfered in season to prevent the full
accomplishment of Satan's designs?
A.-You say "all things are possible" with God. I trust you
remember that it is all possible things that are possible with him.
"It is impossible for God to lie."-Heb. 6:18. "He cannot deny
himself."— 2 Tim. 2:13. He cannot do wrong. He cannot choose
any but the wisest and best plan for introducing his creatures
into life; and we should bear in mind that the fact of God's not
interfering with the introduction and development of sin is one
of the very strongest of reasons for believing that evil is
necessary and designed ultimately to work good.
C. -Brother A., may I interrupt you here to ask, why, if it was
proper and wise that Adam should have a trial under the most
favorable circumstances, as a perfect man, should not all his
posterity have a similarly favorable trial? We all know that we
are born with both mental and physical ailments and
imperfections. Why did not God give us all as good a chance as
Adam?
A. -If you or I had been in Adam's place, we would have done
just as he did. Remember, he had known God only a little while.
He found himself alive—perhaps God told him he was his
Creator, had a right to command his obedience, and to threaten
and inflict punishment for disobedience. But what did Adam
know about the matter? Here was another creature at his side
who contradicted God, telling him that he would not die from
eating the fruit; that God was jealous, because eating of this fruit
would make him a God also. Then the tempter exemplified his
teaching by eating of it himself, and man saw that he was the
wisest of creatures. Can you wonder that they ate? No; as a
reasoning being he could scarcely have done otherwise.
C.-But he should have remembered the penalty- what a terrible
price he must pay for his disobedience— the wretchedness
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and death which would follow. If I were so placed, I think I
should make more effort to withstand the tempter.
A.-Wait, Brother C; you forget that Adam, up to this time, was
totally unacquainted with wretchedness and death. He could not
know what wretchedness meant; he never had been wretched.
He did not know what dying meant; and, if you or I had been
there, controlled by an unbiased judgment, we would have done
just as Adam did. The reason you think you could withstand
better is, that you have had experience with evil, and have
learned, in a measure, what Adam up to that time had not
learned in the smallest degree,— viz., to know good from evil.
C.-O, I see. Then it is because we would have done just as
Adam did; that God is justified in counting us all sinners, that
"by one man's disobedience the many were made sinners," and
"by the offence of one, all were condemned" (Rom. 5:18,19),
and so "the wages of sin (death) passed upon all," and through
or "in Adam all die."
B.-Do I understand you to say that God does evil that good may
come?
A.— By no means. God did no evil, and he permitted it only
because it was necessary that his creatures should know good
from evil; that by being made acquainted with sin and its
consequences -sickness, misery, and death— they might learn
"the exceeding sinfulness of sin," and having tasted that the
bitter "wages of sin is death," they might be prepared to choose
life and to understand the wisdom and love of God in
commanding obedience to his righteous laws.
B.-But did not God implant in his creature that very thirst for
knowledge which led him to an act of disobedience in order to
gratify it? Does it not seem, too, that he wanted him to become
acquainted with evil, and, if so, why should he attach a penalty
to the sinful act, knowing that a knowledge of evil could be
obtained in no other way?
A. --We can see readily that a knowledge of evil could be
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obtained in no way except by its introduction; and, remember,
Adam could not have disobeyed if God had given no
commandment, and every command must have a penalty
attached to give it force. Therefore, I claim that God not only
foresaw man's fall into sin but designed it: it was a part of his
plan. God permitted, nay, designed man's fall; and why?
Because, having the remedy provided for his release from its
consequences, he saw that the result would be to lead man to a
knowledge, through experience, which would enable him to see
the bitterness and blackness of sin- "the exceeding sinfulness of
sin," and the matchless brilliancy of virtue in contrast with it;
thus teaching him the more to love and honor his Creator, who is
the fountain and source of all goodness, and to forever shun that
which brought so much woe and misery. So the final result is
greater
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love for God, and greater hatred of all that is opposed to him.
The best armament against temptation is knowledge.
C.-Your reasoning is clear, forcible, and, would seem to me,
plausible, were it not that this experience and knowledge came
too late to benefit the human family. Adam failed from want of
knowledge and experience to maintain uprightness of character -
-his posterity, though possessing that knowledge and experience,
fail to attain uprightness from lack of ability occasioned by his
sin.
B.--I can see no objection to your view, that evil was permitted
because necessary to man's development and designed for his
ultimate good, were it not as Brother C. suggests-mankind will
never have an opportunity to make use of the experience and
knowledge thus obtained. But, Brother A., what did you mean a
few minutes since when you said God had a remedy provided
for man's release from the effects of the fall before he fell?
A. -God foresaw that having given man freedom of choice, he
would, through lack of knowledge, accept evil when disguised
as an "angel of light;" and, also, that becoming acquainted with
it, he would still choose it, because that acquaintance would
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so impair his moral nature that evil would become more
agreeable to him and more to be desired than good. Thus
permitted to take his own course, man brought upon himself
misery and death, from which he could never recover himself.
Then the voice of infinite love is heard: "Behold the Lamb of
God that taketh away the sin of the world. " This is Christ Jesus,
and the death of Christ for man's sin was a part of God's plan as
much as man's fall. He is "the Lamb slain from the foundation of
the world. " His death for our sins was purposed by God before
man fell; yes, before man was created.
B.--I begin to see a harmony and beauty connected with the
introduction of evil which I had not suspected. May we not
reasonably say that God could not have displayed those qualities
of his nature so attractive to us~mercy and pity~nor could his
great love have been made so apparent had not the occasion for
their exercise been presented by man's necessities?
A.--I am glad that you have suggested this thought. It is true,
that though "the Lord is very pitiful and of tender mercy," yet
neither of these would have been seen had there not been a
sinner requiring them; and while "God is love," and always has
been the same, yet it is true that "in this was manifested the love
of God, and hereby perceive we the love of God, because he
(Christ) laid down his life for us." And do you not see that in the
arrangement of the whole plan the wisdom of God is beautifully
shown? Let me say further, that as we proceed, we shall find
God's justice made to shine because of the introduction of evil.
God might have told his creatures of these attributes, but never
could have exhibited them had not sin furnished an occasion for
their exhibition.
B.--I am becoming anxious to see the outcome. You have
suggested that Christ is the remedy for man's recovery from the
effects of the fall, and that it was so arranged and purposed by
God before creating the race, but you have not shown how the
recovery is effected.
A.--I am glad that you have not lost sight of the real object
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of our conversation. The answer to this question will involve the
consideration of two points: -First, What was the penalty
pronounced and inflicted? and, Second, What was the remedy,
and how applied? May I ask you to state in Scripture language
what penalty God pronounced on Adam's sin?
B.--I believe it reads, "In the day thou eatest thereof, thou shalt
surely die." But he did not die for nine hundred and thirty years.
A. -You quote correctly. The marginal reading will help you
over the difficulty of his living nine hundred and thirty years. It
is a more literal rendering of the Hebrew text: "In the day thou
eatest thereof, dying thou shalt die, "--i.e., from the moment he
should disobey God, death would have dominion over him-
would have a claim and right to him, and would begin its work.
It was only a question of time how soon it should lay him low.
Elements of disease infested all nature with which he came in
contact, since separated from Eden and its trees of life.
We all are in a dying condition, partially dead; mentally,
morally, and physically. From the moment of birth, and before
it, we have been in the clutches of death, and he never lets go
until he has conquered. Man, by means of medical aid, attempts
resistance; but, at best, it is but a very brief struggle. Adam,
because physically perfect, could offer great resistance. Death
did not completely conquer him for nine hundred and thirty
years, while the race at the present time, through the
accumulated ills handed down through generations past, yields
to his power on an average in about thirty-two years.
C.-We are, then, so to speak, overshadowed by death from the
cradle to the tomb, the shade increasing each moment until it is
blackness complete.
A. -Yes; you get the thought. As David expresses it in the
twenty-third Psalm: "I walk through the valley of the shadow of
death." The further we go down into this valley the darker it
becomes, until the last spark of life expires.
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B.--I understand you to believe that diseases of the various
kinds are but the mouths of death by which we are devoured,
since we were placed within his reach by Adam's sin?
A. -Yes; every pain and ache we feel is evidence not that death
will get hold of us, but that he now has us in his grasp. Adam
and all his race have been in death ever since he disobeyed.
C.-We frequently speak of death as the "Angel God has sent,"
"the gate to endless joy," etc., and yet I confess I could never
regard it except as an enemy, and such it would really seem to
be.
A.-Nowhere in Scripture is it represented as our friend, but
always as an enemy of man, and consequently the enemy of
God, who loves man; and we are told that "for this purpose
Christ was manifest, that he might destroy death and him that
hath the power of death, -that is, the devil."
B.-If death is the penalty for sin, has not mankind paid that
penalty in full when dead? Might he not be released from death
the moment after dying, yet fully meet the demand of justice?
A. --"The wages of sin is death, "--not dying, but "death" -
forever. As well say that a man condemned to imprisonment for
life, had received the full penalty in the act of going into prison,
as that man received his penalty in the act of going into death.
By disobedience man fell into the hands of Justice, and, though
God is merciful and loving, there can be no warfare between his
attributes. Mercy and love must be exercised in harmony with
justice. "God is just," and "will by no means clear the guilty."
Man was guilty, and must therefore be dealt with by justice.
Justice cries, Your life is forfeited, "dying thou shalt die." Man
is cast into the great prison-house of death, and Justice, while
locking him in, says: "Thou shalt by no means come out thence
until thou hast paid the uttermost farthing."
B.-Do I express the same idea by saying that man forfeited his
right to life by his disobedience, and, consequently, God, in
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justice, recognizing and enforcing his own law, could not permit
him to live again unless he could meet the claims of justice?
A. -The idea is the same. Man is the debtor, and unless he can
pay the debt he cannot come out of the prison-house of death-
cannot have life. He cannot pay this debt, and consequently
cannot release himself. But man's weakness and helplessness
gives occasion for the display of God's mercy and love in Christ
Jesus, for "When there was no eye to pity, and no arm to save,"
God devised a way by which he could be both just and merciful;
and so, "while we were yet without strength, in due time Christ
died for the ungodly."
C— How for them? His death does not prevent men from dying.
A. -It does not prevent their dying, but it does prevent their
continuance in the prison-house of death. He came to "open the
prison doors and set at liberty the captives." This he does, not by
opposing God's justice, but by recognizing it, and paying that
which is due. He has a right to set those prisoners free. In his
own death~the just for the unjust-he ransomed us, as it is
written, "I will ransom (purchase) them from the power of the
grave;" "I will redeem them from death;" "for ye were bought
with a price, even the precious blood (life) of Christ."
C.--I understand you to mean, that as Jesus came into the world
by a special creative act of God, he was free from the curse
which rested upon the balance of the race, therefore not liable to
death. As the second Adam he was tried, but came off
conqueror. "He was obedient even unto death;" but his right to
life not having been forfeited, either through Adam's sin or his
own, death had no claim upon it. He, therefore, had an
unforfeited life to offer Justice as a ransom for the forfeited life
of mankind.
A. -Yes, as he himself said, "My flesh I will give for the life of
the world. "--John 6:51. He must have a right to continuance of
life, else he could not give it. He did not conquer nor overthrow
Justice, but recognizing the justice of the law of God
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in the forfeit of the sinner's life, he purchased it back with his
own, and thereby obtained the right to "destroy death, "--the
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enemy who for a time is used as the servant of Justice.
B.-Then Justice accepted the life of Christ as a substitute for the
sinner's life. But it seems unjust to make the innocent suffer for
the guilty.
A. -It would be unjust to make or compel such suffering, but
"Christ gave himself for us." "He for the joy that was set before
him endured the cross."
C.-But how could the life of one purchase the life of many?
A. -By the rule of
SUBSTITUTION.
As Adam was substituted for the race in trial, and through his
failure "death passed upon all men," and all were counted
sinners, even before birth, so the obedience of death in Christ
justified all men to a return to life. Paul so expresses it in Rom.
5:18, [Em. Diaglott]: "For as through the disobedience of ONE
man, the many will be constituted sinners, so also through the
obedience of the ONE, the many will be constituted (reckoned)
righteous;" and, "as through one offense, sentence came on all
men to condemnation (condemning them to death), so also,
through one righteous act, sentence came on all men to
justification of life," justifying their living again.
B. -Shall we understand, then, that the resurrection of the dead
is optional or compulsory on Justice?
A. -Christ having "tasted death for every man," it is certainly
compulsory on Justice to release the prisoners held for sin.
Christ's sacrifice having been accepted as "the propitiation
(settlement) of our sins, and not of ours (believers) only, but also
for the sins of the WHOLE WORLD," all must go free, because
God is just to forgive us our sins."— 1 John 1:9.
B.-Does this imply universal, eternal salvation?
A. -No, it implies the saving or salvation of all men from the
Adamic death, but as many of them will be liable to the "second
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death," on account of their own sin, it cannot be eternal
salvation. The second Adam will eventually restore to the race
all that it lost by the first Adam's sin.
C.-Was everlasting life one of the things possessed by Adam
before he sinned, and which he lost in death; and is it to be
restored to mankind through Christ's ransom?
A. -Yes; his continuance of life, if obedient, is implied in the
threatening of death if disobedient. Adam, when created perfect,
was possessed of a perfect body, and with perfect arrangements
for the continuance of the perfect life, in the trees (woods) of
life, in the garden. This kind of life would have lasted forever
had he continued obedient, hence was everlasting life,
conditioned only on obedience. This was lost, and is to be
restored to all mankind, -viz., perfection of being, or life and
perfect provision for its everlasting continuance in harmony
with God.
C.-Then this salvation cannot be what Paul refers to, saying,
"the gift of God is eternal life. "
A. -Natural (human) life-ever lasting- was originally a gift from
God, but its restoration is not, strictly speaking, a new gift;
rather it is an old gift returned. Life once possessed was lost, and
is to be restored because purchased— paid for-by the death of
Christ. The restored race, brought back to where they were
before the fall, will have the advantage of knowing from actual
experience the character and results of sin, which plunged our
race in ruin. Then, with the knowledge of sin and its miserable
results, gained during the present time, they may be considered
superior to all temptation and sin, and, therefore, not liable to
death. They will enjoy everlasting life in the same sense that
Adam possessed it before the fall, and that angels now possess
it, -viz., the right and means of continuing their life (by eating,
etc., Psalm 78:25), as long as they continue obedient to God's
laws. This is not the same, however, as Immortality— the new
gift of God [see "The Narrow Way to Life, "-page 134] which
the Scriptures assert to be possessed by God our Father
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and our Lord Jesus Christ only, and promised to those of the
Gospel church, who overcome and become his Bride. This new
gift was never known of before this Gospel age, "Which in other
ages was not made known unto the sons of men as it is now
revealed unto his holy apostles and prophets by the Spirit." -
(Eph. 3:5; see also 1 Cor. 2:10, and 1 Pet. 1:12.) It "is now made
manifest by the appearing of our Savior Jesus Christ, who hath
abolished death (obtained the right to do so by giving "his life a
ransom for all"), and hath brought Life and Immortality to light
through the Gospel. "-2 Tim. 1:10.
Yes, our Lord made both things possible, the restoration of Life
to mankind in general, and the attainment of the superlative
degree of life-Immortality-by those who overcome and
become his bride. It is of this great prize set before believers of
this Gospel age that Paul speaks, saying: "God having provided
some better thing for us." (Theirs was good and grand, but the
bride's portion is better.)-Heb. 11:40.
The character and exclusive application of this promise of the
divine, incorruptible, immortal principle of life to the "little
flock," the "bride," is shown in the following and other
Scriptures, — 1 Tim. 6:16: God "only hath immortality:" a life
incorruptible, independent of any support, eternal (the word
eternal merely expresses duration, nothing more: God is both
eternal and immortal. — 1 Tim. 1:17.) In John 5:26, Jesus gives
his own definition of immortality, claiming that the Father gives
it to him. "As the Father hath life in himself, so hath he given to
the Son to have life in himself." He thus became a partaker of
the divine (Jehovah's) nature, a son of God~the "only begotten"
on that highest plane. And it is to partake of this same gift of
God- "glory, honor, and immortality" -that his Bride is called.
According to his promise she is to become "partaker of the
divine nature," also-the same high plane of sonship- "joint heir
with Jesus." She is to have within her "a well of water (life)
springing up" (John 4:14), while the rest of mankind may come
to the fountain to drink. —Rev. 7:17, and
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22:17. Paul says of the overcoming church, "This mortal must
put on immortality. "— 1 Cor. 15:53.
Thus we see that the new gift is that held out for the bride-
immortality-divinity: while that which the world will get will
be the restoration of the former life. When the world is restored
to perfect human life, possessing the knowledge of good and
evil, as perfect obedience will be expected of them as was
required of Adam.
C— You seem to think there are no conditions to salvation, while
the Scriptures mention them frequently.
A. -There are conditions laid down for attaining the high calling
to joint-heirship and dominion with Jesus and immortality, but
none for the recovery of the race from the fall, except the
righteousness and acceptableness of the substitute.
C.-If ransomed, why do they remain in death, and others die,
since Christ has paid the price?
A. -But the price is not yet fully paid. To have a clear
understanding of God's plan, we must recognize the distinction
which he makes between the world in general and the Church,
or called-out ones of the present time. God loves the world, and
has made great and rich provisions, as we have seen, for their
coming in his due time, to a condition of perfection and
happiness, but, in the meantime, while they are getting their
experience with evil, God calls out "a little flock," to whom he
makes "exceeding great and precious promises," conditioned on
their living separate from the balance of the world- "overcoming
the world, "-viz.: that they may become "children of God,"
"partakers of the divine nature," the "bride," and "joint heirs,"
with his only begotten Son, Jesus Christ (anointed).
With her Lord, the wife becomes a part of the Christ-the
anointed "body." She now fills up the measure of the afflictions
of Christ, which are behind.— Col. 1:24. With him, she bears the
cross here and when every member of that body is made "a
living sacrifice," has crucified the fleshly human nature, then the
ATONEMENT sacrifice will be finished, and the bride,
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being complete, will enter with her Lord into the glory which
follows, and share with him in the "joy that was set before him,"
and which he set before her-of blessing all the families of the
earth, thus completing the AT-ONE-MENT between God and
the redeemed race. And, "as in the first Adam (and Eve-they
being counted as one-Gen. 5:2) all die, so in Christ (Jesus and
his bride made one-Eph. 2:15) shall all be made alive." 1 Cor.
15:22. Jesus, the head, atoned for his body, his bride, and his
righteousness is imputed to her. Being thus justified, and
considered holy in God's sight, she is permitted to have
fellowship with him in his sufferings that she may also share
with him in his glory. [See Tract No. 7, Work of Atonement-
Tabernacle Types.]
Behold what manner of love the Father hath bestowed upon us
(believers), that we should be called the children of God, and if
children, then heirs; heirs of God, and joint-heirs with JESUS
CHRIST, our Lord, if so be that we suffer with him."- Rom.
8:17.
B.-It is very clear to my mind, that a false idea of substitution
has obtained among Christian people, from a supposition that it
represented God as a vindictive, vengeful tyrant, angry because
man had sinned; refusing to show mercy until blood had been
shed, and caring not whether it was the blood of the innocent or
the guilty, so long as it was blood. I doubt not many Christians
have been led to look upon substitution as a God- dishonoring
doctrine, even though there are many scriptures which are found
difficult to otherwise make use of, as, "He tasted death for every
man;" "My flesh I will give for the life of the world;" "Without
the shedding of blood (life) there is no remission
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of sins;" "Redemption through his blood;" "While we were yet
sinners, Christ died for us;" "We were reconciled to God by the
death of his son;" and many other texts to the same effect. It was
not by his leaving the glory which he had, nor by his keeping the
law, nor by his being rejected of the Jews, a man of sorrows and
acquainted with grief, nor by his resurrection,
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nor by work he has since accomplished, but, "by his DEATH
that we are reconciled to God."
I now see him as mankind's substitute, suffering death, the
penalty which the justice of God had inflicted upon us. I can see
"the exceeding sinfulness of sin" in God's sight, the perfection of
his justice, and his great wisdom in so arranging it all, that man's
extremity was made the occasion for the manifestation of "the
great love wherewith he loved us" when "he gave his only
begotten Son," and "laid upon him the iniquity of us all," as well
as the love of Christ, who gave himself for us, that he might
redeem us from all iniquity, (buy back to us all we had lost by
iniquity). I feel to exclaim with Paul, "O! the depth of the riches
both of the knowledge and wisdom of God."
C.-Do you understand the Scriptures to teach that all mankind
will reach and maintain the perfection of life which Adam lost—
which you called "everlasting life?"
A. -It would seem as though such love, when seen, would beget
love and obedience; but we are assured there is a second death,
and while those who become subject to it, will not compare in
numbers with the saved, yet, there will be some, who will not
reach perfection, even at the end of the thousand years, who
being incorrigible will be cast into the lake of fire (the second
death.)
God made provision before our creation for the recovery from
the first death, (the present Adamic death,) but, if after
experience with evil and a knowledge of good, they do not
appreciate good, they will die for their own sin (not Adam's).
There is no recovery from the second death—Christ will not die
for them again. Justice and love can do nothing more for them.
C.-Do you not understand that some are condemned to the
second death during the Gospel Age?
A.— Yes, in 1 John 5:16, and in Heb. 6:4-6, we are informed that
some commit this sin now, but from the conditions mentioned,
they are evidently few. Only those who have been brought to a
knowledge of God and his good word and have
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received the Holy Ghost-in a word, Saints are the only ones
who could commit it-those who have already received all the
benefits of ransom from sin, etc., and who know it. If these,
being washed, like the sow, willingly go back to the wallowing
in the mire of sin, they commit the sin unto death.
I do not mean simply backsliding, but open apostasy and
rejection of Jesus' work of ransom and purchase as explained by
the Apostle.
And now there is another thought I would like you to notice:
Jesus not only ransomed his bride from death, but as her head
becomes her leader, example, forerunner, and captain of her
salvation to the spiritual condition and divine nature. The death
and resurrection of our Lord are inseparably joined: the death
was necessary as our ransom, to release us from the
condemnation of sin, and to justify us before God; the
resurrection was necessary that through our Lord's guidance,
grace and strength bestowed through the Spirit we might be able
to walk in his footsteps as he hath set us an example- "being
made conformable to his death."
B.--I see a force, then, in Paul's expression, Rom. 5:10:
"Reconciled by the death-saved by the life. " His death justified
us to human life, but his example and aid enable us to "become
partakers of the divine nature" and life immortal.
C. -If justice could not let mankind go free from death, how
could Jesus be permitted to live if he became man's substitute?
Must not his life be forever forfeited?
A. -It was forever forfeited-he never took the same life again.
He was quickened (made alive) to a higher life by the Father. He
was "put to death in the flesh, but quickened by the Spirit" to a
higher plane, a spiritual body. As we shall be, he, our leader,
was "sown a natural body, raised a spiritual body." Had he risen
a fleshly being, with fleshly life, we could not go free. It would
have been taking back our "ransom"- our "price." As Paul says,
"He took upon him the form of a servant (flesh) for the suffering
of death." He had no need of
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it further; he left it. "He made his soul (life) an offering for sin:"
"My flesh I will give for the life of the world. "-John 6:51. It
was given forever. "This man, after he had offered one sacrifice
for sins forever, sat down on the right hand of God." Heb. 10:12,
having received a higher life.
B.-This change, then, accounts for his acting so strangely after
his resurrection-appearing in different forms-as the gardener to
Mary, and "afterwards in another form to two of them," etc. His
appearing in their midst, the doors being shut, and anon
vanishing out of their sight. I often thought it peculiar. But did
not his fleshly body disappear from the tomb?
A. -Yes; "His flesh saw not corruption." What became of his
flesh, I know not any more than I know what became of the
various bodies in which he appeared after his resurrection, and
of the various fleshly bodies in which angels appeared at various
times. "They saw not corruption;" but, remember, it was not the
atoms of matter which composed the body-(and which are
continually changing)-these atoms did not sin, and were not
cursed nor forfeited by the fall. It was the flesh life, and Christ's
laying down his flesh life, effects the ransom.
C.-Now, another point: Are all our sins, actual as well as
imputed, forgiven?
A. -While all are justified from Adam's sin unconditionally, yet,
where knowledge of right is possessed, obedience is expected as
far as they are able to obey. Failure in this respect is the
occasion for their being beaten with many or few stripes in the
age to come; while the "little flock" who now believe into and
are baptized into Christ, become members of his body, are by
their faith justified from all things (Acts 13:39), will not be
beaten with stripes in the world to come. True, they now receive
"chastisement whereof all are partakers," but not as a penalty;
only as the "rod and staff" of Christ, the Shepherd, to guide his
sheep.
Thus the sins of the "Church of the First-born" are passed
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over, (not imputed), and she is justified, not from death only, but
"from all things."
This is beautifully pictured in the law by the Passover. Wherever
in that night the lamb was eaten, and his blood sprinkled, the
first born was passed over-spared. -Ex. 12. So, during this
night— the Gospel age— Christ, our Passover (lamb) is sacrificed,
and we "keep the feast. "— 1 Cor. 5:8. We feed on our Lamb with
some of the "bitter herbs" of affliction to sharpen our appetite.
All such are passed over. This type shows the special value of
Christ's death to his body, "The Church of the First-born." Thus,
"God is the Savior of all men, especially of those that believe. "-
1 Tim. 4:10.
C.-Does not the race get back, in the second Adam, spiritual
life?
A.-Certainly not; Adam was not a spiritual but a human being,
consequently had human life and powers, which were "very
good." Believers of this Gospel age only are warranted by the
word of God in expecting a change from human to spiritual
conditions-spiritual bodies with spiritual powers "like unto the
angels," and "like unto Christ's glorious body." This spiritual
condition will be ours "in the resurrection." Those who hope to
obtain this new nature are influenced by those hopes and
promises during the present life, and endeavor to live in
harmony with that new nature. These are said to be "begotten of
the Spirit through the word of truth that they should be (at birth-
-resurrection) a kind of first fruits of his (God's) creatures." -
Jas. 1:18; Rev. 14:4. Because of this begetting we speak of them
as already spiritual beings, though really such in embryo only.
Those of our race not begotten of these promises, etc., will never
be spiritual beings, but as we have seen will be restored to
human perfection.
C.--I have heard frequently your views of restitution, and saw
some force and considerable beauty in them, but I never before
saw how absolutely certain man's restoration to life is. I see now
that the same justice of God, which could in no case clear
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the guilty, could not permit man's release from death until the
price of his ransom had been paid. The very purity of this
justice, as well as the love of God in providing the ransom,
assures us that the penalty or price being paid, every man must
ultimately be released from death. And, Brother A., from one of
your remarks I get a beautiful thought, -i.e., That the world's
redemption from sin and restoration from death, has been
awaiting for 6000 years the coming and work of THE CHRIST
(head and body). For over 4000 years it awaited the coming and
sacrifice of the Head, and for nearly 2000 years it has also been
awaiting the completion and sacrifice of the body. When the
body is complete, sacrificed and united to the Head, then
follows the glorious restoration of the fallen race. Oh, how
grand and glorious it seems ! How like a God of infinite wisdom
and love.
B.-Yes, yes; it lifts a load from my heart, as I think how God's
word is its own interpreter, and shows forth his great, loving
plans for all our race. And yet, we can scarcely realize its truth,
though thus supported by his Word and commended
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of our judgment. I presume it is because from infancy we have
been bound by false ideas.
A. -And how it seems to unfold itself now, just at the time most
needed, as the offset of the arguments of infidels; to give
confidence and strength to God's children, who are being forced
out of, and separated from the worldly-minded churches of
today. I consider it a strong evidence that the Gospel age is
ending, and that, therefore, this message of "Restitution," not
due during the age, is put into our mouths now. Thus, God is
gradually revealing himself through his plans, and the more we
know of him, the more we will love and honor him.
C.-One other thought I would like to suggest. Paul speaks of
being made a spectacle to angels. Can it be that angels are
learning the dreadful effects of sin, from seeing man's
experience with it, and the love, mercy, justice, and power of
God, in rescuing man from it? The thought presented to my
mind is, that this terrible fall, with all its bitter consequences,
together
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with this glorious plan of the ages for the restoration of the
fallen race, and the introduction of the new creation, of which
Jesus is the head, is intended for the instruction and benefit of all
God's intelligent creatures, as well as for mankind.
A.--A very good thought. We know that angels are intensely
interested in watching the unfolding of the plan. We read in 1
Peter 1:12, "Which things the angels desired to look into," and
again (Heb. 1:14), "Are they not all ministering spirits sent forth
to minister for those who shall be heirs of salvation?" Probably
they are learning for the first time the immensity of God's love,
and wisdom, and power-the exceeding beauty of holiness, in
contrast with sin, and the lesson of the necessity of entire
obedience and complete submission to the will of the one great
Master and Father of all, as was beautifully exemplified in his
dear Son, our Lord Jesus Christ.
C.~What we have seen relative to evil in man— how and why it
came-when and how it will be eradicated, its usefulness, yea,
necessity, as a protection against future sin, etc., seems not only
satisfactory, but a grand solution of a question which has long
perplexed me and many others of God's children. Now let me
ask, can we go further and learn God's plan relative to Satan, the
tempter?
A. -Our only source of information on the subject is the Bible,
and its accounts, while brief, are to the point, and furnish us all
requisite information. Scriptures refer to evil spirits as "legion,"
or a multitude under a head or prince called Satan. They were at
one time angels of God. 2 Peter (2:4) and Jude (6) speak of them
as~"The angels who kept not their first estate" (of purity and
sinlessness) whom God "cast down to Tartarus and delivered
into chains of darkness."
It is a fundamental law of God's universe, governing all his
creatures, that "The soul (being) that sinneth, it shall die"-- that,
in a word, God would supply life to no creature that would not
live in harmony with his righteous laws: and though in
conformity to this universal law, all the rebel angels were from
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the moment of rebellion doomed to die, and must ultimately die,
yet God, who we are told "makes the wrath of man to praise him
and the remainder (of man's wrath) he will restrain, has acted
upon the same principle with the rebel angels. He uses them as
his agents in the sense that they accomplish (probably
unknowingly) a part of his plan, and give mankind the
knowledge of evil and its bitter results-sickness, pain, and death
of mind and body. And because of this work which they are
designed to accomplish, God, the Father, "who only hath
immortality" (1 Tim. 6:16)— life in himself— the fountain of all
life continues for centuries to supply life to these, condemned to
death.
I presume that the rebel angels thought that they were immortal
beings, and that while God could give life to any creature, he
could not take it away again, and probably with pride
engendered by this thought of their own hold on life and their
supposed inherent greatness, they may have meditated and
attempted "a usurpation" of God's authority.
B.-We can see the folly of presuming that he who created and
gave life, could not by the same power remand any of those
beings again to the same elements from which he created them.
A. -Their rebellion was followed not by death, but by an
expulsion from God's presence [to "Tartarus"~which probably
signifies our earth]. This we can imagine a source of trial to the
sinless angels. If God had said sinners should die, and these
having sinned did not die, it would appear as though God had
been misrepresenting his power. He had power to cast them out
of his presence, but apparently lacked power to destroy them.
Here was apparently a rival government nearly as strong as
God's, and any who loved evil might desert Jehovah's hosts and
join those of Satan.
When man was created and placed in Eden, a marvel of
perfection and beauty, but on a different plane of being from any
previous creation, and with one power possessed by none other -
-the power to propagate his own species, can we wonder if
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Satan felt disposed to capture this wonderful creation for allies
and subjects? This he did attempt, and approached as a friend
who was truly interested in them, and desired their welfare,
saying -Why not eat of the "tree of knowledge of good and
evil," and be very wise? They said that God had charged them
not to eat of it, and had cautioned them that if they ate they
would die—lose life and return to the dust from whence they
were taken. Ah, my dear friends, says Satan, be not deceived;
God has told you an untruth; let me assure you, that you will
"not surely die;" you are immortal beings and can no more die
than God himself. Let me convince you that God is deceiving
you, because the Lord God doth know that you would become
as gods, knowing good and evil; therefore, he seeks to prevent
your progress and knowledge by this threat of death. Then Satan
ate and died not, and this seemed to corroborate his statements
and to make God a liar. I doubt not that Satan thought he told
the truth when he said man had immortality and could not die.
His own experience had evidently been such as to lead him to
suppose God could not withdraw life when once given. And the
fact that Adam, after sinning, was shut out from fellowship and
communion with God, but did not instantly die, seemed but a
corroboration of Satan's own previous experience.
It was not long, however, until death made its appearance, and
gave evidence that man was "mortal" (Job 4:17), proving the
word of God true and Satan's statement false. We can imagine
the awe and terror of the rebel angels as they saw lifeless Abel,
and realized that their theories as to the endlessness of life were
thus proved false. As they began to see the power of God to
destroy as well as to create, they realized that the penalty against
them as sinners (death) would sometime be fulfilled. That they
now realize that their end is destruction, is evidenced by the
words of the legion to Jesus~"We know thee.... Art thou come to
destroy us?"— Luke 4:34.
Though now convinced of God's power, they are still his
enemies, and use their power to oppose God's plan, etc. ; and
they
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are permitted to exercise great power, and seemingly to triumph
over God's plans and people, but it is only for a time, thank God,
and their power is limited; so far can they go and no further.
The untruth which deceived in Eden— "Thou shalt not surely
die"~has been the teaching of the devil through all generations
since. He has taught it to all heathen peoples, and among those
who are God's children~Christians~he has succeeded in getting
many to believe him instead of God. But since death has come,
he offsets the logical conclusions by saying that the real being is
not dead; that merely the house has died, and that the being
himself you cannot see, that he is immortal—indestructible.
Upon this falsehood he has built up in the minds of Christian
people the belief in a place of endless torment for the supposed
endless being, which doctrine is a blasphemy on the character of
Jehovah and a contradiction of his word, which repeatedly
declares that "the wages of sin is death" (not life in torment),
and "the soul (being) that sinneth, it shall die" (not live in
misery).
By these doctrines and teachings Satan causes the statements of
God's word to sound like mockery when it declares- "God is
love"- "God so loved the world," etc. But while Satan may have
supposed that he was opposing Jehovah by making the pathway
which leads by Faith to glory, rugged and steep and hard to
climb, yet we can see that God is still making use of evil to
accomplish his plans; for the "narrow way," and careful walk
and great faith are essential elements in the development of the
little flock, to whom it is the Father's good pleasure to give the
kingdom" -"The Christ (anointed) of God."
Every truth of God seems to be opposed with a specious error,
and every error of Satan's which we receive is a hindrance to our
reception of some truth of God; and likewise every word of
God's truth which we get a firm hold of, repels at once the error
of the enemy. Let us give the more earnest heed to the word of
God "which is able to make us wise unto
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salvation" (the great salvation promised to the overcomers- the
Bride).
Soon Satan's power must wane. When in God's plan evil has
served its designed purposes, the Lord will take to himself his
great power and reign (Rev. 1 1:17), and the rule which Satan
now bears over those who do his will, will be overthrown, and a
new age ushered in, the law and controlling power of which will
be righteousness—a great contrast, indeed, with "the
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present evil world" (age). This taking of control is described by
Jesus in a parable-Mark 3:27. And again, in Rev. 20:2, it is
represented in a pen picture as a binding of Satan with a strong
chain of power for a thousand years. When bound he has not yet
met his doom-destruction-but will merely be restrained from
deceiving the nations until the end of the millennial age. Then
all mankind having come to know good and evil, and having
been restored to perfection of being, should and could resist all
temptation, and if Satan were again to present temptation, they
should oppose it and him, else they are as guilty as he. And so
we read, Satan is again permitted to try the restored perfect
human family, who now know by experience what sin is, and
what God's love is; and, strange as it may seem, a number
follow and join the rebellion of the angels- yet we cannot doubt
that the number will be small in comparison with the numbers
who shall live in harmony with God.
The agency of evil being then ended, all evil will be wiped out;
and "every knee shall bow, and every tongue confess (Jesus) to
the glory of God the Father. "-Phil. 2:1 1. As Paul declares
(writing of Christ and his body-church): "The very God of peace
shall bruise Satan (crush the serpent's head- destroy him) under
your feet shortly."— Rom. 16:20. Paul again declares that the
destruction of Satan and the evil which he has caused, was the
object of Jesus' coming into the world and dying— "That through
death he might destroy him that had the power of death, -that is,
the devil."-Heb. 2:14.
John also adds his testimony that "For this purpose the Son
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of God was manifested, that he might destroy the works of the
devil"-all evil (1 John 3:8).
C.-How wonderful it seems! To think that God has for over six
thousand years permitted not only men, but angels, to
misunderstand his great wisdom, power, and love that in due
time those attributes might shine with ten-fold brilliancy. This
furnishes us a key, too, to our Christian experience. How often,
while endeavoring to walk in Jesus' footsteps, and to overcome
evil with good, we are misunderstood and our purposes
maligned. "The world knoweth us not because it knew him
not."-- 1 John 3:1.
B.--I want to say to you before leaving, that I am much rejoiced
to see clearly as I now do, why God permitted evil; that it was
not, that he had elected ninety to hell to each one chosen for
glory, and introduced evil as a pretext to justify their damnation:
nor, on the other hand, was it because God could not help its
introduction, and lacked wisdom to foresee, and power to avert
it; but that he arranged for its introduction, and our recovery
from it as the embodiment of WISDOM, LOVE, and MERCY.
A. -What a privilege is ours, dear friends, to be living during the
fulfillment of the "Seventh Trumpet," during which "the mystery
of God shall be finished. "--Rev. 10:7. As the mystery and cloud
of error and evil begins to roll away, and we get a glimpse of our
Father's loving plans, how it rejoices and refreshes our hearts to
see him as, indeed, a God of Love. Let us lift up our hearts and
rejoice, as we see that the glorious Millennial day is dawning,
and that soon-
"His truth shall break through every cloud
That vails and darkens his designs."
In the light of the unfolding plan, Cowper's lines seem almost
an inspiration:
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God moves in a mysterious way,
His wonders to perform;
He plants his footsteps in the sea,
And rides upon the storm.
Deep in unfathomable mines
Of never-failing skill,
He treasures up his bright designs,
And works his sovereign will.
Ye fearful saints, fresh courage take,
The clouds ye so much dread
Are big with mercy, and shall break
In blessings on your head.
Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning providence
He hides a smiling face.
His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.
Blind unbelief is sure to err,
And scan his word in vain;
God is his own interpreter,
And he will make it plain."
page 26
May we not with the angels sing "Glory to God in the highest,
on earth peace, good will toward men:"
Tell the whole world these blessed tidings,
Speak of the time of rest that nears;
Tell the oppressed of ev'ry nation,
Jubilee lasts a thousand years.
What if the clouds do for a moment
Hide the blue sky where morn appears:
Soon the glad sun of promise given,
Rises to shine a thousand years.
A thousand years earth's coming glory-
Tis the glad day so long foretold:
Tis the bright morn of Zion's glory,
Prophets foresaw in times of old. "
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PART II.
WHY WILL THERE BE
A SECOND ADVENT?
THAT our Lord intended us as his disciples, to understand, that
for some purpose, in some manner, and at some time, he would
come again, is, we presume, admitted and believed by all
familiar with the Scriptures.
When he said, "If I go away, I will come again," we believe that
he certainly referred to his second personal coming. Some think
he referred to the descent of the Holy Spirit at Pentecost; others,
to the destruction of Jerusalem, etc. ; but all apparently forget the
fact that in the last book of the Bible, written more than sixty
years after Pentecost, and twenty-six years after Jerusalem's
destruction, he that was dead, and is alive, speaks of the event as
yet future, saying: "Behold, I come quickly, and my reward is
with me." And the inspired John replies: "Even so come Lord
Jesus."
Quite a number think that when any are converted, that forms a
part of the coming of Christ, and that so he continues coming
until all the world is converted. Then, say they, he will have
fully come.
These evidently overlook the fact that the world will not be
converted when he comes; that the Bible, our only guide on the
subject, declares that, "In the last days perilous times shall
come, for men shall be lovers of pleasure, more than lovers of
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God;" that "evil men and seducers shall wax worse and worse,
deceiving and being deceived;" and that Jesus gave special
warning to his little flock, saying: "Take heed to yourselves, lest
that day come upon you unawares, for as a snare shall it come
upon all them" (not taking heed) "that dwell upon the face of the
whole earth, and they shall not escape."
Again, we may rest assured that when Jesus said, "All the tribes
of the earth shall mourn and wail because of him when they see
him coming," he did not refer to the conversion of sinners —Do
the tribes mourn and wail because of the conversion of a sinner?
And if it refers, as almost all admit, to Christ's personal presence
on earth, it teaches that all on earth will not love his appearing,
as they certainly would do if all were converted.
These expect that through the efforts of the Church, the world
will be converted, and thus the millennial age be introduced, at
the close of which the Lord will come, wind up earthly affairs,
reward believers and condemn sinners; that to convert the world,
bind Satan, make "the knowledge of the Lord to fill the whole
earth," and "nations to learn war no more," are the work of the
Church in her present mortal condition. When she has
accomplished this great and difficult task, Jesus comes to wind it
up, etc.
They have much Scripture, which taken disconnectedly, seems
to favor this view. But even this, we believe, when God's word
and plan are looked at as a whole, will be found to favor the
other view,~viz., that Christ comes to reign before the
conversion of the world; that the Church is now being tried, and
that the reward promised the overcomers is, that they shall share
in that reign: "To him that overcometh, will I give to sit with me
in my throne."~Rev. 3:21. "And they lived and reigned with
Christ a thousand years. "--Rev. 20:4.
There are two texts in particular used by our post-millennial
brethren, to which we would refer: --"This Gospel must first be
preached in all the world for a witness. Then shall the end
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come." They claim this to refer to the Gospel's converting the
world before the end of the Gospel age. We pre-millennial
believers claim, that witnessing to the world does not mean
converting the world, but as it reads, to witness or testify.
This witness has already been given. In 1861 the reports of the
Bible societies showed that the Gospel had been published in
every language of earth; not that all earth's myriads had received
it. No; not one in a hundred of the thirteen hundred millions
have ever heard the name of Jesus. Yet the text is fulfilled: the
Gospel has been preached to every nation.
We understand that the main and first object of the Gospel in the
present age is, "To take out a people, for his name"~the Church-
-who at Christ's coming are united to him, and receive his
name.-- Rev. 3:12.
The second text is: "Sit thou on my right hand, until I make
thine enemies thy footstool. "--Matt. 22:44. The thought
generally gathered from this Scripture is, that in heaven God has
a
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throne on which he sits continually, and that when "Christ sat
down on the right hand of the Majesty on high," he sat down
also upon the same throne. This is a misconception. The throne
of God referred to is not a material one, but refers to his
supreme authority and rulership, for "heaven is my throne and
earth is my footstool," and Paul says, "God hath highly exalted
him [Jesus] and given him a name above every name." He hath
given him authority (above every other) next to the Father. If
Christ sits upon a material throne until his enemies are made his
footstool [all subdued], then, of course, he could not come until
the Millennium has been fully inaugurated. But if it means the
exalting to power, it would not interfere with his coming and
subduing all things unto himself.
To illustrate: King William is on the throne of Germany, we say,
yet we do not refer to the royal bench, and as a matter of fact, he
seldom occupies it. We mean that he rules Germany.
Right hand signifies the chief place, position of excellence or
power, and the words of Jesus to Pilate agree with this thought:
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"Hereafter ye shall see the Son of Man sitting on the right hand
of power, and coming in the clouds (storm clouds of trouble. -
Zeph. 1:15) of heaven. "--Mark 14:62. He will be on the right
hand when coming, and remain at the right hand during the
Millennial age. On both views of the subject able arguments are
possible, yet both cannot be true. We purpose, therefore, to take
a glance at the general
PLAN OF SAL VA TION,
to see which view is in harmony with it. In so doing, we shall
find the relation and bearing of both the first and the second
comings, and know where to locate them.
First, then, Has God a plan? All must agree that he has, although
almost all are inclined to think and talk of his dealings as though
he were dealing by a rule of chance, and governed entirely by
circumstance. No; he that would condemn a man for building a
tower without first counting the cost, shall he build and people a
universe without counting the cost? No, brethren; "Known unto
the Lord are all his ways from the beginning. " God has a plan, a
purpose, and we know that all his purposes shall be
accomplished. But how shall we find that plan? It is revealed to
us in his word. "Search the Scriptures." Compare Scripture with
Scripture, for
God is his own interpreter,
And he will make it plain.
We are too much inclined to ask— What does my church say?~
upon any question, instead of- What saith the Scriptures? Too
much disposed to consult men's theological opinions, rather than
God's Word. With the thought, then, that "the Scriptures are able
to make us wise," that "the testimonies of the Lord are sure,
making wise the simple," let us examine.
We have learned in the foregoing chapter Why evil was
permitted. Its existence is attributed in Scripture to the devil.
Evil continues because Satan's power is continued. It will last
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throughout the present age, because the devil is the prince [ruler]
of this world.— Eph. 2:2. He will continue as its ruler as long as
he can, or until he is bound. He cannot be bound until a stronger
than he takes the control out of his hands.
God, of course, can control him; and of Jesus it is written, "All
power in heaven and in earth is given unto me."
But while Jesus has all power, for wise purposes he has not
made use of it, permitting evil to reign and measurably control
the world, and permitting the devil to be "prince of this world. " -
-John 14:30. But the time is coming when "He shall take to
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