Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
(12) Wicked institutions now flourish (Rev. 13: 1-8, 12-17); then they will be destroyed and good institutions will take their place (Is. 65: 15; 60: 14, 15). (13) Now the wicked nations and people oppose the Lord's cause and hate one another (Ps. 2: 1-3; Rev. 17: 14); then these wicked nations will be broken in pieces (Ps. 2: 4-9; Is. 60: 13; Rev. 2: 26, 27), while the repentant nations and men will be shown mercy, will love one another and be delivered (Ps. 2: 10-12; 72: 12-14; Luke 2: 14). (14) Now people labor in vain and bring forth for trouble, build homes and others sometimes defraud them of their homes (Is. 65: 22, 23); then they will prosper greatly in their undertakings and enjoy undisturbed and undefrauded the fruit of their work (Is. 60: 17; 65: 21; Mic. 4: 4). According to these fourteen points, whereas there are now evil experiences and conditions common to mankind, then, in Christ's Millennial reign, there will be good experiences and conditions common to mankind, with the evils all suppressed.
The Bible teaches that whereas Adam by his sin brought these evil experiences upon mankind (Rom. 5: 12-14, the first clauses of vs. 15-19, 21 and of 1 Cor. 15: 21, 22), Jesus by His righteousness will bring these good experiences unto mankind (the second clauses of Rom. 5: 15-19, 21 and of 1 Cor. 15: 21, 22 and all of vs. 23-28). Please note how both experiences are indicated in Rom. 8: 19-22, where St. Paul in v. 19 shows that man's longing for deliverance from present evils must wait for satisfaction for Christ and the Church as God's Sons to be manifested in Millennial glory, while according to v. 22 the whole race is now suffering the experience with evil. Please note how v. 20 shows that without our wills having been consulted we were subjected to the curse, but not hopelessly so, since v. 21 promises deliverance to the whole human family from the death sentence, which, as the bondage of corruption, binds them to the experience of evil unto death, to the end that all may attain to freedom
from the curse into the liberty that God's sons, Christ and the Church, will minister to them through the experience of righteousness, which v. 19 assures us must await the manifestation of Christ and the Church in Millennial glory. Please note, too, how St. Paul in Rom. 11: 25-32 treats of Israel's two experiences as samples of the rest of mankind undergoing these two experiences. He shows us in v. 25 that Israel must undergo the blindness and hard-heartedness that the experience with evil brings upon sinners, until the full number of the Elect are gathered from among all nations. Then he shows in v. 26 that Christ and the Church will deliver them from this blindness and hard-heartedness unto righteousness, which, of course, comes by experience with it, and that as a covenant promise of God, according to v. 27. He then goes on to show in vs. 28, 29, that so far as the gospel offer of joint-heirship with Christ on condition of repentance toward God, faith in Christ and entire consecration is concerned, unresponsive Israelites became enemies, which resulted in the favor of the offer of such joint-heirship on such conditions going to responsive Gentiles; but he also points out that on account of the elective promises made to their fathers they are still beloved by God, whose love will give them Millennial blessings, i.e., the experience with righteousness; for he reasons to this fact by the principle that God's covenant gifts and His call to the Jews to receive their special Millennial blessing is an unchangeable thing, since it was promised as such by an oath from God (Gen. 22: 16, 18). Reasoning on the facts of the situation, St. Paul says, in vs. 30, 31, that as it was appropriate that since by the Jews' unbelief a chance went out to Gentiles, who in the Jewish Age were unbelievers, to receive the mercy of justification and the favor of consecration, to the end that they might attain to joint-heirship with Christ (Rom. 8: 17), so, too, it is fitting that the Jews, who during the Gospel Age have become unbelievers, might in the Millennium obtain the mercy of the experience of righteousness
which as mercy the elect Church will give to them. Hence St. Paul concludes, in v. 32, that God through their willfulness and misuse of His favors locked them up in their unbelief, so that to them and the rest of the non-elect world ("all") the mercy of the experience of righteousness may come; for the covenant promise to Israel is that under Christ and the Church Israel will be the Millennial-Age missionaries to preach the gospel of the experience of righteousness to the rest of mankind and help them to enjoy that experience. Thus these Scriptures prove the two-fold experience: the one with evil in this life, the other with righteousness in the next life.
While we have so far proven from the Bible these two experiences, we have not yet from the Bible proven that the design of the two experiences, especially as they are contrasted with each other, is that the experience with evil is to teach the race the fearfulness of sin and the desirability of avoiding it, through the help of the contrasted experience with righteousness teaching it the lovableness of righteousness and the desirableness of practicing it in contrast with the experience of evil. It is necessary that the contrasted view of the nature and effects of the two principles' operation be impressed by experience upon mankind; for certainly the experience of evil by itself alone has not taught the race to hate and forsake sin, as the experience of mankind in general proves, since the bulk of the race, i.e., the non-elect, do not in this life from the experience with evil alone learn to hate and forsake evil, but sink into death as sin lovers and committers. The two experiences contrasted with each other must be had before either of the lessons will properly be learned by the non-elect. This being so, before we examine the Biblical testimony which shows that the experience with evil is designed, when contrasted with the experience with righteousness, to help by the contrast the non-elect to hate and forsake sin from an intelligent appreciation of its bad nature and horrible effects, and which shows
that naturally the effect of the experience with righteousness, in its uplifting of the physically, mentally, artistically, morally and religiously depraved non-elect into physical, mental, artistic, moral and religious perfection, will teach the race deeply to appreciate righteousness, we desire, and that briefly, to point out what an experience with righteousness implies, in contrast with the experience with evil, in order to set aside the latter's evil effects and work the former's good effects upon the non-elect. Above we pointed out fourteen contrasts as between these two experiences. These fourteen contrasts are by no means exhaustive as between these two experiences, though they are the most important of them.
We will be better prepared to see the implications of the experience with righteousness, if we keep in mind the contrasted implications of the experience with evil. The latter set of implications is mainly as follows: God's disapproval of, and withdrawal from the sin-condemned race results in man's physical environment being inconducive to health and life, due to the unfinished condition of the earth undergoing as yet the creative process, in that intense heat, cold, more or less bad air, too much or too little rain, natural calamities, disease germs and other pests, desert and bad land, etc., prevail. These evils are magnified by man's physical inability to face such natural imperfect conditions in a way to preserve his health, prosperity and life. Added to these evils are man's mental handicaps in the way of ignorance, superstition and error. His social surroundings, domestic, occupational, national, caste or class, institutional and communal, are often conducive to his moral depravity, and are accompanied with the violation of the laws of home and state, of life and of sexual, property and reputation rights, often developing themselves into individual and national hatred and warfare, in whose train often follow tyrannous governments, predatory aristocracies, and hostile class, race and religious parties. His artistic surroundings
and doings with their many perversions conduce often to his artistic and other depravity. His religious surroundings, with false religions prevailing, and Satan and the other fallen angels inciting man to religious perversion, in superstition, delusive hopes, impiety and hatred and persecution, are also depraving, and that religiously and otherwise. Moreover, these six forms of depravity— physical, social, mental, artistic, moral and religious—react upon one another, multiplying the prevalent tendency to evil unto further depravity. All of these conditions, of course, magnify the evils of the experience with evil.
By way of contrast, let us consider the implications of the experience with righteousness as described in the Bible. Its physical surroundings will gradually be brought to perfection, i.e., the entire earth will be turned into the same condition as characterized the Garden of Eden—Paradise. This means that perfect climatic conditions will displace the frigid and torrid climates of the present, as well as will other perfect conditions do away with our present imperfect air, moisture, disease germs and other pests, desert and bad land, tornadoes, tidal waves, earthquakes, volcanoes, floods, droughts, diseases, pestilences and famines, and will introduce their opposite good and perfect conditions. All this will undo those features of the curse incidental to the imperfection of the earth, its atmosphere and climate, and introduce their opposites. Then, too, the perfect fruits and water of the earth will give man a perfect diet and drink, replacing their depleted cells with new, healthful and germ-free cells derived from perfect food and water, which, of course, spells health and well-being for the body. Exact and true knowledge on man's physical, social, mental, artistic, moral and religious needs will dispel the present ignorance, superstition and error, bringing man into an all-round degree of intelligence and education by far surpassing those of the ablest present intellectual geniuses. Indeed, all of man's physical, social, mental
and artistic powers and their products will be magnified unto perfection beyond the dreams of Bellamy in his Looking Backward. Such magnifying of man's physical, social, mental and artistic faculties and their products unto perfection will be in direct relation with, and as rewards for obedience to the Kingdom arrangements. But also man's moral and religious faculties and their moral and religious products will likewise be magnified unto perfection in direct relation with, and as rewards for obedience to the Kingdom arrangements. In other words, every act of righteousness and every act of resistance to one's evil propensities will immediately be rewarded with physical, social, mental, artistic, moral and religious uplift out of the degradation of the experience with evil, until the perfection of all of one's physical, social, mental, artistic, moral and religious faculties will be attained, as he perseveringly practices righteousness until the end of the Millennium. This will be true even in the case of those who merely externally conform to the Kingdom arrangements without in their hearts cultivating righteousness Godward and manward, which course on their part, however, will not result in their developing overcoming characters. But those who refuse even externally to obey the Kingdom arrangements will after 100 years' trial be destroyed as utterly irresponsive and hopeless cases (Is. 65: 20), while those who internally as well as externally practice righteousness will attain not only perfection of all their faculties but also perfection of character as Millennial overcomers on the human plane.
The reason that such results will be attained is that Jesus and the four elect classes, especially His Bride, will have charge of all human affairs, and will establish and enforce an autocratic government based upon the principles of wisdom, justice, love and power, seeking not personal aggrandizement, but the welfare of their subjects. Such a government will be the ideal for human uplift, indeed, the first and only perfectly wise, just, loving and powerful autocracy ever to rule over
the race. All its arrangements will be calculated to reverse the experience with evil and all its woeful effects into the experience with righteousness and all its blissful effects. One can readily see that since the average human will do what is to his advantage, which accounts for most people now choosing evil, because they think it to be to their advantage, all the advantages then being placed on the side of righteousness, and all the disadvantages being then placed on the side of unrighteousness, the bulk of the race will reform and gain restoration to the original perfection enjoyed by Adam and Eve in Paradise before they sinned. The fact that every attempt to do wrong will meet with immediate and condign punishment, and the fact that every act of resistance to the cravings of one's fallen nature and every act of obedience to righteousness, even if it is not performed from good motives, will meet with an instantaneous reward along the lines of an uplift in the physical, mental, social, artistic, moral and religious faculties, will be powerful stimulants to reformation, especially at first, while later on the consideration of the bad nature of sin and the good nature of righteousness will as motives add their weight to those of rewards and punishments. Thus, apart from wrong-doers or attempting wrong-doers, very pleasantly, happily, prosperously and helpfully will mankind be led on in their experiences with righteousness unto the attainment of the original perfection first enjoyed and then lost by Father Adam and Mother Eve during the trial in Eden.
It would here be in place to point out how the Kingdom's representatives, especially Jesus and His Bride, in their various offices will be perfectly adapted to human needs for man's restoration to God's image. Man's enslavement under debt unto death Jesus will undo by His power as Ransomer; their law-condemned condition He and His Bride will overcome by their death for them; their destitution of righteousness He and His Bride will set aside by becoming their righteousness before God and by gradually working in them
righteousness through furnishing them with the experience with righteousness; their lack of a life-giving father and a life-developing and sustaining mother, Jesus and His Bride will supply by His becoming their life-giving Father and by Her becoming their life-developing and sustaining Mother; God's and their being alienated from each other Jesus and His Faithful will make good as their High Priest working in them reconciliation with each other; their ignorance, error and superstitions Jesus and the Church will abolish by teaching them the full Truth of God for man, as well as educate them thoroughly along all lines of secular knowledge; their captivity at Satan's hands Jesus and the Church will break up by binding Satan and imprisoning him so far from earth that he will be unaware of what is going on here; their enmity to truth, righteousness and holiness Jesus and the Church will help them overcome by leading them victoriously in a spiritual war against such enmity; their mental, moral and religious inabilities the Christ will cure by becoming their Thinker, Feeler and Willer; their distrust of God the Christ as Mediator will set aside.
Their lack of a perfect law and law-giver, The Christ will perfectly supply, by Himself becoming their perfect Law-giver and by giving them perfect laws; their love of sin, The Christ will displace by helping them to love righteousness; their worrying and strifeful dispositions the Christ will enable them to blot out by becoming and acting as their Prince of Peace; their unruliness the Christ will as King subdue into obedience; their lack of a Divine revelation the Christ will supply by becoming to them the Revealer of the Divine plans and purposes; their inefficiency as to setting into operation saving arrangements the Christ will make up by acting as God's Executive for them in supplying and operating such arrangements; their physical, mental, social, artistic, moral and religious sickness the Christ will cure as the Good Physician; their being evilly held and controlled by Satan the Christ will annul
by becoming their Lord; their inability of themselves successfully to undergo the judgment process the Christ will supplement by becoming their merciful and helpful judge; their impurities the Christ will overcome by acting as the Purifier and Refiner of their symbolic gold and silver ore from its dross; and their propensity to wander off into sin and error the Christ will cure by becoming their tender and good Shepherd. Thus the arrangement of such a Christ as their Helper will be very assistful to them, to profit from their experience with good.
Moreover, the Christ will be ably assisted by the Great Company and the Ancient and Youthful Worthies in administering this experience with righteousness. Particularly will the Ancient and Youthful Worthies be helpful to them in their fallen condition as the faithful assistants of the Christ; for the Christ and the Great Company as spirit beings will be invisible Rulers in the Kingdom, even as Satan and his fallen angels are now invisible rulers in the present kingdom of darkness; and as the latter are represented by visible rulers among men in oppressive governments, predatory aristocracies and false religions, so will the Ancient and Youthful Worthies be the visible and helpful representatives to mankind of the invisible heavenly phase of the Kingdom. And as mankind see in these Worthies the examples of physical, mental, social, artistic, moral and religious perfection, to which they by obedience to the Kingdom arrangements may attain, and as they see their devotion to the principles of truth, righteousness and holiness, they will themselves be greatly stimulated thereto. Moreover, the Great Company will be assistful to the Christ, as well as to the Ancient and Youthful Worthies, in leading men onward and upward in that experience with righteousness; for these will doubtless exercise a providential watchcare over the race in a manner similar to that which the good angels now exercise over God's people. Then, too, doubtless more or less of the summary punishments of the Kingdom will
be by them administered to the unruly as deterrents from wrong-doing (Is. 26: 9). Thus the four ruling powers—the faithful elect of this life—of the Kingdom will be admirably adapted to supervise the experience with righteousness, even as Satan and his associate fallen angels have been well adapted to preside over the race in its experience with evil; for these have certainly depraved the race.
Now we are in an advantageous position to show Scripturally that the Bible not only, as shown above, teaches these two experiences, but that it also teaches that the experience with evil was designed to inculcate the lesson of the hatefulness of sin, both in its nature and effects, and that the experience with righteousness will later be given the race to inculcate the lesson of the lovableness and desirableness of righteousness, both in its nature and effects, and that both of them by their contrasts are Divinely designed to give the race an intelligent appreciation of sin in its nature and effects very helpful toward arousing hatred and avoidance of, and opposition to it, and an intelligent appreciation of righteousness in its nature and effects very helpful toward arousing love for, and practice of it. Rom. 7: 13: "But sin, that it might appear sin, working death in me by that which is good [the Law]; that sin by the commandment might become exceeding sinful," is to the point; for here St. Paul shows that by the experience with sin, which the one experiencing it finds brings suffering upon him even unto death, through the light of the violated Law one learns the exceeding sinfulness of sin. Thus this verse proves that the purpose of experience with evil is to enable the sinner to recognize the wicked nature and frightful effects of sin.
In the words of Ps. 76: 10: "Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain," we find a very informing passage on our present point. By the expression in this verse, "the wrath of man," we understand man's sinfulness and angry rebellion against God's Law to be meant. Accordingly,
the passage teaches that man's sinfulness and rebellion will reflect credit upon God. How can this be, since sin reflects discredit, dishonor, upon God? We answer that it could only then reflect credit upon God, if it will serve as a preacher of repentance, a reformer, and thus enable man to turn to righteousness. But how can sin become a reformer of man, turning him unto righteousness? This can be so under the following circumstances only: if it so mistreats and punishes him as to sicken him of it, and thus makes him give it up, even as many a case of delirium tremens has turned men to give up drink, as many a case of venereal disease has made its victims give up unchastity, as many a gormandizer has by his resultant dyspepsia given up gluttony and as many a case of nervous prostration has made its victim give up worrying, hurrying, over sorrowing, etc. In other words, the burnt child dreads the fire. And the nature of sin is of such a kind as to bring ill consequences upon the sinner in a moral order of affairs. As shown above, sin is now in the Day of Wrath rapidly coming to a climax in the woes that it effects, and will, when it comes to an end, persuade its victims to reform in order to escape its woes. It is God's wisdom that knows how so to manipulate conditions as to make sin a reformer of the first order through the miseries with which it afflicts those that tamper with it. Thus the wrath of man shall praise God in the Millennium, when the contrasted two experiences will be considered by man. But this passage in the clause, "the remainder of wrath shalt thou restrain," proves that some will, despite the two experiences, tamper with sin. By destroying such in the Second Death God will restrain whatever sin remains after the Millennium; for Rev. 20: 7-9 shows that at the end of the Millennium some—those who merely externally but not from the heart will reform—will again fall into sin, and as a consequence will be destroyed, and the destruction of the sinner guarantees the restraint, the destruction, of sin. The most extended passage of the Bible treating of
the two experiences and of their designs is Ps. 90. It will be noted that it is entitled, A Prayer, A Psalm, i.e., Song, of Moses. Whereas the Song of the Lamb is the message of the elective salvation as epitomized in the Oath-bound Covenant (Gen. 22: 16-18), the Song of Moses is the message of the non-elective salvation (Rev. 15: 3), the former being the main, but not exclusive theme of the New Testament, and the latter being the main, but not exclusive theme of the Old Testament. The main features of the Song of Moses, i.e., the message of the non-elective salvation, as the main content of the Old Testament, are man's creation in, and fall from perfection, his experience in the curse, i.e., the permission of evil, his redemption from the curse and his restitution to the original perfection through an experience with righteousness. More detailedly than in any other connected passage these features are set forth in Ps. 90, which will now be briefly presented, without quoting it entirely, but indicating in each case the verse on which the comments are being made: V. 1 should be translated as follows: "O Lord, a dwelling wast Thou to us in a generation, even in the generation." Here reference is made to man's original estate of sinlessness in Eden, i.e., before sin entered; for at no time did the non-elect dwell in God except as they were in Adam's loins before he sinned, when God was Adam's abiding place. In v. 2 God in His past and future eternity is described, and that because He is the Author of salvation. Briefly in v. 3 the twofold subject of the Psalm is set forth: (1) God's turning man for his sin into death under an experience of evil and (2) God's declaring a return for mankind from death unto the full restitution of the original estate of sinlessness; while v. 4 indicates that the time of this restoration to the original state of sinlessness will be during a thousand-year period, since a day of God's time is a thousand years of our time (2 Pet. 3: 8). The rest of the Psalm then gives some particulars, first, on the turning to destruction (vs. 5-10), with vs. 11, 12 asking
why the experience of evil has been permitted, and giving the prayer to profit from its permission, and, second, on the return unto restitution (vs. 13-17). It will be seen that various evils of the experience of evil are described in vs. 5-10, whose description is so plain as to call for no explanation here.
The explanation of why evil is permitted is asked for in the first, and is given in the second clause of v. 11. Remembering that one of the significations of the word power is meaning, the question of the first clause with this sense given to the word power is in effect as follows: Who can explain why the curse as the expression of God's displeasure at sin is resting upon the race? Thus the question is the very one that we are discussing: Why has God permitted evil? Then very tersely in the second clause of v. 11 the answer is given. By its expression, Thy fear, certainly no fear that Jehovah feels can be meant; for He fears no one and no thing. Accordingly, a fear that is due Him by mankind is evidently here meant. Therefore, the answer means that the curse—the experience with evil—is in harmony with effecting reverence for God in mankind, i.e., to teach man such a reverence, which, of course, implies hating sin and avoiding it. Thus v. 11 shows that God has permitted evil to teach the race so to reverence God as to hate and avoid sin. This, it will be seen, is the thought (on why evil has by God been permitted) that this discussion has from the outstart inculcated. Please note that v. 12 asks God to teach the petitioners—mankind as a whole—so to study all their days, which vs. 9, 10 say are spent under the curse until death comes, as to gain from the study hearts of true wisdom, which the Bible tells us finds its source in fear, or reverence, of God, even as v. 11 shows the purpose of permitting evil is to work in man such a reverence (Ps. 111: 10; Prov. 1: 7). Evidently this prayer of v. 12 is not offered in this life; for the non-elect do not in this life seek reverence of God as their lives' first purpose. This prayer is to be offered
by them when they come to their second set of all days and years, of which vs. 14, 15 treat in contrast with the all days and years of vs. 9, 10.
Please note further the prayer in v. 13 for the return, that very thing referred to in v. 3 as the restitution process, discussed as the second theme of the Psalm. When the prayer for God to repent is made, we are not to understand it to mean that God has done wrong, and is asked to reform therefrom. Rather the word primarily means to change, to face about. God, knowing the end from the beginning, never changes His mind; but He often changes His method of procedure, e.g., whenever one feature of His plan is fulfilled, He changes His procedure to work out another of its features, as, e.g., when at Jacob's death He ceased dealing with one patriarch and his family and with them alone, and began to deal with fleshly Israel as a nation, and as, e.g., at the time of the Jewish Harvest He ceased dealing with fleshly in order to deal with spiritual Israel. So here in v. 13 the prayer is that God may cease to let the experience with evil operate and change the procedure into operating an experience with righteousness. Now please note the two sets of all days and years respectively set forth in vs. 9, 10 and in vs. 14, 15. The first set, that of vs. 9, 10, is described as being a life-long set of days and years spent in God's wrath—the curse—and in labor and sorrow ending in a speedy death, though lasting even 80 years; but the second set of days and years are described from their beginning onward as satisfied with mercy and full of joy and gladness. Evidently the fact that all of the days and years of the first set are spent under God's wrath and in labor and sorrow proves that they are the days and years of another life than that all of whose days and years are satisfied with God's mercy (therefore not filled with His wrath) and are full of joy and gladness. Here, then, are the two sets of experience for the non-elect: the first one, that with evil, lasting throughout this life, and culminating in death, and the second one,
that with righteousness, beginning early in the next life, and lasting all the days of the second life! V. 15 proves that the very design that God had in permitting the days in which He afflicted the petitioners and the years in which they saw, experienced, evil, which were the all days and years of this life for the non-elect, was to let them after these all days and years have the joys that will come in the experience with righteousness, through which they might learn the joys that an experience with righteousness gives, and therefrom its desirability. In v. 16 they pray that the Christ as God's Servants might undertake the work of restitution in the experience of righteousness, so that the glory of God, which means Divine wisdom, justice, love and power, might work for them by the Christ the blessing of restitution through the experience with righteousness. Finally, in v. 17, they pray that the beauty of holiness, a character like God's and Christ's might be developed in them through the experience with righteousness; and that, as a result, to them might be restored the rulership over the earth and all its creatures lower than man; and by repetition they make the prayer all the more emphatic. In other words, the prayer of v. 17 asks that they be recreated in the image (character conformity) of God and in the likeness (rulership over the earth, as God is the Ruler over the universe) of God. Thus this Psalm solves the problem that we have been discussing; and thus we have completed the study of the second of God's five designs above stated on the problem of creating a race of free moral agents who from an intelligent appreciation of the nature and effects of sin and righteousness will hate, oppose and avoid the former and love and practice the latter.
But there are three other Divine designs involved in the problem which we will now in turn briefly discuss. The third design, it will be recalled, is to give the non-elect and the repentant angels so educated by these two experiences as teachers an opportunity under trial and test to demonstrate which of the two principles
they will love and practice; for we must remember that God will not give everlasting life and its associated privileges to any one until first he demonstrates under crucial trial and test that he is unbreakably loyal to truth, righteousness and holiness and unbreakably hostile to sin, unholiness and error. Accordingly, at the end of the Millennium, during its Little Season, Satan and his impenitent associate fallen angels will be permitted to bring subtle tests upon the non-elect and repentant angels (Rev. 20: 7-9), Satan's design therein being, through inducing them to sin, again to secure them as his subjects, but God's design therein being to give them under crucial tests of character the opportunity to demonstrate completely and finally whether they will love and practice sin or righteousness.
This brings us to God's fourth pertinent design in this matter: To give everlasting life and blessedness to the non-elect men and repentant fallen angels who will prove obedient and faithful under this final trial and test, and to destroy—annihilate—eternally all the non-elect men and repentant fallen angels who prove disobedient under this final trial and test. In the September 15, 1940 issue of The Herald of the Epiphany, the first article treated of the world's judgment day as an interpretation of Matt. 25: 31-46, wherein it was shown that some, we believe the large majority, mindful of their experience with evil in this life, faithfully using the experience with righteousness in the next life, will cultivate a character fitted to have everlasting life and blessedness in the earth turned into one great and grand Paradise; and therein was also shown that some, a small minority, we trust, forgetful of the experience with evil, selfishly using the blessings that the experience even with external righteousness will bring them, will fail to develop a character worthy of everlasting life and blessedness and, therefore, will be cut off in the Second Death-everlasting destruction. But be it noted that in that final trial the race, having been educated by the two experiences will be in a much more
favorable position to stand trial successfully than Adam, lacking these two contrasted educations, was; and the result will likely be that the vast majority, mindful of the woes of the experience with evil, and connecting them with sin as their cause, and mindful of the joys of the experience with righteousness, and connecting them with righteousness as their cause, will turn a deaf ear to Satan's temptations in their hatred of sin and love for righteousness, and thus prove themselves worthy of everlasting life and bliss.
And now the final, the fifth, Divine design as to this problem, i.e., the securing of men and angels who from an intelligent appreciation of sin in its nature and effects and from an intelligent appreciation of righteousness in its nature and effects will hate, avoid and oppose the former and love and practice the latter, and thus as free moral agents illustrate the reign of moral law forever, to God's glory and the profit of others and of themselves. And how will God have secured these free moral agents forever to illustrate the reign of moral law, and thus bring to a completion these as a part of His creative work, without destroying them as what He desired them to be, i.e., free moral agents forever to illustrate the reign of moral law? By using the two experiences, the one with evil and the one with good, as the most effective possible teachers to train them unto such characters! How beautifully sublime is our God! How wise, how just, how loving, how powerful He is in His person, character, plans and works! How completely is His character vindicated in His permitting evil! "O come, let us worship and bow down; let us kneel before the Lord, our Maker!" For He is supremely worthy of worship, prayer, praise, thanksgiving, reverence, devotion and adoration! All glory to God be given for His Truth!
No other religion, science or philosophy than those of the Bible has been able to explain in harmony with wisdom, justice, love and power, to the satisfaction of the most exacting reason and of the innermost cravings
of the heart, why God has permitted evil. Therefore, the Bible, that does this, must be of Divine origin; for therein is given the sole solution of this mystery; and hence it must be the Divine revelation; for none other than God can originally, satisfactorily to head and heart, explain this question, since He, the Creator, only, could know originally what use He would make of evil in operating the creative process as to men and angels. Hence the Bible that alone has given a satisfying explanation of this mystery must have been originated by God, i.e., it must be a Divine revelation.
We now come to the sixth internal proof that the Bible is the Divine revelation. This proof is the following: The ransom, as the concentration of God's wisdom and power as to salvation, being the central and all-conditioning doctrine of God's plan, demonstrates that God is the Bible's Author; for only God could have invented it and given it its dominating place in His plan. This will appear as it is unfolded as such. The noun ransom as used in the Bible means corresponding-price (Matt. 20: 28; 1 Tim. 2: 6). It is set forth in the Bible under the terms of a commercial transaction, anent which there was a captive held for his debt by Divine justice in slavery unto death for his sin. This sin made him forfeit his all—his perfect body and life, his right to life and his life-rights—given to him as a present by God, with the privilege of his retaining them as long as he was obedient to God, i.e., as long as he used them as God directed that they be used—in righteousness. His sin moved God's justice to take away from him his conditional grant of a perfect body and life and of his right to life and his liferights, because by his sin he refused to use this conditional grant in harmony with the condition on which it was bestowed (Gen. 2: 17; 3: 19; Rom. 5: 12-21). Justice, therefore, sentenced him to death under the slavery of the curse, as the debt of all he was and had as a perfect man, in which he became involved to justice for his sin. The debt, therefore, was his perfect
body and life and his right to human life with the liferights belonging to such a right of life. These liferights consisted of a perfect home (paradise), perfect air, food, shelter, weather, health, prosperity, fellowship with God and his fellows, dominion over the earth and its laws and animals and the privilege of propagating a perfect race with perfect bodies, perfect life in those bodies, and the right to life and its life-rights. These things constituted the debt into which sin plunged him; and their forfeiture was made through the dying process, eventuating in the death state. To pay this debt on the captive's behalf was the thing for which the ransom was to be laid down as a corresponding-price.
As the corresponding-price the ransom had to consist of things of the exact value as the debt, i.e., Jesus as the ransom had to have an unforfeited perfect human body and life, with the right to human life and that right's life-rights, and had to give up these for Divine justice as the price of the debt of Adam, which debt involved his race, as well as himself; and as the corresponding-price for the unborn race in Adam's loins condemned in him, Jesus had to give up an unborn race in His loins. Thus there was in the ransom an exact equivalent of the debt. The Bible uses the word ransom in the New Testament as the translation of two Greek words: lytron [price] anti [instead] (Matt. 20: 28) and as the translation of these two words compounded into one: antilytron [instead-price], i.e., corresponding-price (1 Tim. 2: 6), and thereby indicates that Jesus and the unborn race in His loins are the exact equivalent in value to Adam and the unborn race in His loins. It is this exact equivalency that is indicated in the words lytron anti and the word antilytron. Hence the Bible sets forth the ransoming of Adam and his race by Christ in very decidedly commercial terms—the terms of a business transaction. In six passages it uses the word agorazo [to buy] to set forth this transaction. Thus we are told that we are bought with a price (1 Cor. 6: 20; 7: 23). We are told that new creaturely
ransom-repudiators deny the Lord, who bought them (2 Pet. 2: 1). Using in the Greek the same word as was translated bought in the foregoing three citations, and which in the following three citations is translated redeemed in the A. V., the Revelator says, "Thou hast redeemed [bought] them to God by thy blood" (Rev. 5: 9): "they … were redeemed [bought] from the earth" (Rev. 14: 3); "These were redeemed [bought] from among men" (Rev. 14: 4).
The Bible in other passages uses the word exagorazo, compounded from the words agorazo and ex, to designate this transaction: "Christ redeemed [bought out of] us from under the curse of the Law, being made [literally, after becoming] a curse for us" (Gal. 3: 13). Again, "God sent forth his Son, made of a woman, made under the Law, to redeem [buy out of] them that were under the Law" (Gal. 4: 4, 5). A third Greek word, lytroo, is used in the Bible to designate this work. It is from this word that the word lytron [price] comes and appears in the compound word antilytron. Lytroo is derived from the Greek word lyo [to deliver], and it means to deliver by a price paid over, or to buy deliveringly. It occurs three times in the Greek New Testament: "We had trusted that it had been he which should have redeemed [bought deliveringly] Israel" (Luke 24: 21), i.e., the disciples had believed that Jesus at the price of a great war would deliver Israel from the Roman yoke. Paul uses the same word in Tit. 2: 14, to indicate that for the ransom-price God delivers His people from all sin: "Jesus … gave himself for us, that he might redeem us from all iniquity." Peter likewise uses this word, showing that, not for gold and silver, but for the ransom-price God delivers purchasingly His people: "Ye were redeemed, not with gold or silver, … but with the precious blood of Christ, as of a lamb without blemish and without spot" (1 Pet. 1: 18, 19). There is still another Greek word which describes the act of purchasing involved in Christ's work: peripoieomai, which means,