In taking up this new proposition, I am first of all compelled again to refer to the question raised concerning the interpretation of unfulfilled prophecy. The reader will recall that in my last article before this I insisted that I must know whether Brother Boles will discuss the proposition which represents my position on the matter of unfulfilled prophecy: "The Scriptures teach that unfulfilled prophecy can be understood on the same principles as the rest of God's word." I said: "If Brother Boles denies this, let us debate it; if he concedes it, let us proceed with our next proposition." In a private letter I explained to Brother Boles that I must have some sort of answer, in order to know whether to take up this proposition concerning unfulfilled prophecy, or to send in the first affirmative on the reign of Christ with his saints, which is the next in order. In reply, Brother Boles offers me again the proposition which, as I fully explained before, does not represent my position: "The Scriptures teach that man, unaided by inspiration, can understand how and when unfulfilled prophecy will be fulfilled;" or (if I preferred), "The Scriptures teach that man, unaided by inspiration, can interpret correctly unfulfilled prophecy, telling how and when it will be fulfilled." [146]

      I wonder why my brother wastes time and words. He knows by now, if he did not know at first, that his propositions do not represent my position. He knows (for I have repeatedly declared myself on this) that I do not claim to know any more about the when and how of unfulfilled prophecy, or about anything else, than God has revealed. In my second negative of the second proposition I said:

      I claim to know nothing about any matter of prophecy except what God has said in his Book. If, in connection with any unfulfilled prophecy, God revealed the "when" and the details of circumstance under which the prophecy would be fulfilled, we can know that, too; if not, we cannot. The question is not one concerning the when or how, but the what of God's predictions. The proposition that requires our attention is that "unfulfilled prophecy can be understood on the same principles and in the same way as all the rest of God's word." Will Brother Boles deny this? If so, we must discuss that above all else. If not, we can go on with the discussion.

      Is that not plain enough? Again, I said:

      Brother Boles must concede that unfulfilled prophecy can be understood according to the common standards that govern the interpretation of Scripture, and, indeed, of all language. I ask for no privilege of "private interpretation;" but I do insist upon an acceptance of God's word as testimony to the proposition, in accordance with the fair meaning of its statements.

      In the face of these and other equally plain declarations of my position on these matters, it is wholly inexplicable to me that Brother Boles would continue to offer me propositions which he knew beforehand do not represent my position and which he knew I could not and would not accept. The right course, if Brother Boles believes that the unfulfilled prophecies of God's word can be understood on the same principles as the rest of God's word, would be simply to say so, and that would settle the matter. If he does not so believe, he ought to be willing to debate that point. The matter is important because it is fundamental. It affects the great amount of unfulfilled prophecy which runs not only through the [147] seventeen prophetical books of the Bible, but through the whole Book; and the principle involved has an essential bearing on the whole question of Biblical interpretation. I am still waiting to hear whether Brother Boles believes that God's word of unfulfilled prophecy is to be received and understood at its own fair meaning, or whether Brother Boles will deny that. He knows that that is the issue, and I would like for him to face it.

      We will now take up

      The Scriptures teach that after his coming, Christ will with his saints reign over all the earth.

      "The Scriptures" are the Old and New Testaments. By Christ's coming is meant his promised personal return from heaven. "His saints" are his own saved people whom he has redeemed with his blood. To "reign" is to exercise rule and government. The word is meant in its primary and simple sense, as denoting the direct exercise of rule and governmental authority over territory and subjects. "All the earth" means the entire globe and all humanity, all nations living on it; all the peoples, nations, and languages," and all the "kingdoms under the whole heaven."

      It is understood that the Lord Jesus Christ at his ascension and exaltation received universal authority. "All authority is given unto me in heaven and on earth," he said. He is "on the right hand of God," says Peter, "angels and authorities and powers being made subject unto him." (1 Pet. 3:22.) In this dominion everything in heaven and earth, the entire physical and spiritual universe, is included. "For, he put all things in subjection under his feet," the only exception being the One who did subject all things unto him. (1 Cor. 15:27.) But within the boundaries of this vast dominion there is one world which is, and has been for a long time, in a state of rebellion. Here as yet a rebel prince, a usurper, holds sway [148] --the "prince of this world" (John 12:31), also called "the god of this world" (2 Cor. 4:4); the "prince of the powers of the air," "the spirit that now worketh in the sons of disobedience" (Eph. 2:2), who holds the whole world in his embrace (1 John 5:19). He has his throne on the earth (Rev. 2:13), and the authority of the kingdoms of the world is until yet left in his hands, and to whomsoever he will he gives it. God providentially overrules, but Satan is until yet in power. It is not strange, in view of these facts, that

      Those who come to Jesus Christ and thus save themselves from this untoward generation, who renounce the dominion of Satan and acknowledge Jesus as Lord, are thus spiritually delivered out of the power of darkness and translated into the kingdom of God's dear Son. (Col. 1:13.) Thenceforth they are no longer of the world. But they are in the world, which is Satan's province, and thus are exposed to Satan's enmity and malice. They all have to suffer persecution. (2 Tim. 3:12.) They are "strangers" here. The world hates them because they are not of the world. If they should seek and gain the world's friendship, it will be at the price of loyalty to God. (James 4:4.) The faithful Christian must share his Lord's rejection and reproach.

      The power which Satan holds he will at last place in the hands of one who is referred to as "the beast," to whom Satan will give his throne and power and dominion. (Rev. 13:2, 7.) This beast will be destroyed by the Lord Jesus at his coming. (Rev. 19:11-21.) Then will the Lord Jesus assert his right and power, rendering vengeance to his adversaries and taking possession of the earth, which, indeed, is his by every right. At the sounding of the seventh trump goes forth the cry: "The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign forever and ever." [149] (Re 11:15.) Then those who in this evil age have loyally suffered for their Lord's sake shall share his reign and glory.

      The present proposition requires the affirmative to show that after the coming of Christ he will reign with his saints over all the earth.

      My first evidence for this is found in the words of our Lord Jesus Christ to the church at Thyatira: "And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father." (Rev. 2:26, 27.)

      It is manifest here that the rule of the "rod of iron" is the God-given prerogative of our Lord Jesus Christ. (Comp. Ps. 2.) The rod (equivalent to "scepter") is, as the text itself shows, the symbol of rule and executive government which our Lord has the right to wield. On this there is no disagreement, I think.

      Now, speaking to his church (the church at Thyatira, directly, but through her to every other congregation, as my respondent will agree), he promises to each of her members a share and part in this government on certain conditions. To the one fulfilling these conditions the Lord Jesus says: "To him will I give authority over the nations." The nature of this authority is made clear in the clause following: "He shall rule them [the nations] with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father." As it is written in the second Psalm:

      And as the Father grants to him, so will he grant to his disciples. If he sits on his throne, they shall sit on his throne with him. (Rev. 3:21.) "If we endure, we shall also reign with him." (2 Tim. 2:12); "if so be that we suffer with him, that we may be also glorified with him" (Rom. 8:17). For we are called unto fellowship (partnership) with our Lord Jesus Christ. (1 Cor. 1:9.) We share his humiliation now and his rejection at the hands of the world; we shall share his glory and his reign also. "Know ye not that the saints shall judge the world?" Says Paul to the Corinthians, speaking as though they should certainly have known that much. That necessarily involves a sharing in Christ's high prerogatives as King and Judge. All judgment is committed to Christ (John 5:24, 27), the Man whom God has ordained for this (Acts 17:31); and his saints are associated with him in this. Yea, they shall judge even angels. (1 Cor. 6:2, 3.) The context of this passage (1 Cor. 6:2) shows that he means judging in the plain sense of rendering decision and pronouncing judicial sentence upon men. This is a vital part of the governmental function, Christ's reign over the earth.

      The Scriptures do teach, therefore, Christ's reign over all the earth, and the fact that the saints shall reign with him. The point that remains to be established is the time when the saints shall reign with Christ; for the proposition requires that it will be after his coming. I need not remind the reader of what has been so often said before, that I do not claim to know when a prophecy will be fulfilled, unless the when is revealed in God's word. This writer professes to know absolutely nothing about any prophetic matters, or any other item of Christian faith, except what God has revealed in his word. I know that the saints will reign with Christ only because the word of God says so; but when once God says a thing, it is for us to believe and receive, regardless of whether it fits into our own or any one else's theology. When God [151] says it, it is so; and it is not my duty to change it or explain it away, but to receive it as the truth. This much of the proposition, then, is settled. Now, as to the time of Christ's reign with the saints: This is to be learned (1) from the nature of the conditions upon which such a reign is promised to the saints, and (2) by the direct teaching on the point.

      1. The required conditions in Christ's promise to the Thyatira Christians are as follows: "Nevertheless that which ye have, hold fast till I come. And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: and he shall rule them; . . . as I also have received of my Father." (Rev. 2:25-27.) The promise is contingent on their holding fast what they have till Jesus comes, and their overcoming, and their keeping his works unto the end. It is manifest that the Christian cannot receive this authority over the nations, and right and power to rule them with a rod of iron, until after he has been tested, has kept Christ's works faithfully unto the end (whatever the "end" may be), and has finally overcome, and has held fast what he had till Jesus comes. "If we endure, we shall also reign with him." (2 Tim. 2:12.) Therefore, the reign of the saints with Christ is not while they are yet under trial, but when they shall have overcome, and have kept his works unto the end, and when, after Jesus' coming, they have been adjudged worthy. For not until Jesus comes are the saints examined as to their works and conduct regarding him. "Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God." (1 Cor. 4:5.) This is perfectly conclusive. The crown and the reign and the glory are not for us till Jesus comes. Therefore, the Scriptures teach that after his coming Christ will reign with his saints over all the earth. [152]

      2. The direct teaching is equally clear and conclusive.

      When the beast (according to Rev. 13:2, 7, the head of the last world power) and the kings of the earth with their armies are seen gathered together unto the battle of the great day of God, the Almighty, in that final supreme outburst of rage and rebellion, the heaven opens and there comes forth One who is King of kings and Lord of lords. "Out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the wine press of the fierceness of the wrath of God, the Almighty." But behind him and with him follow the armies of heaven, who are the "called and chosen and faithful." (Rev. 17:14.) Judgment is executed, Satan bound and utterly removed, being shut up in prison for a thousand years. John sees a company sitting upon thrones, who lived and reigned with Christ a thousand years. (Rev. 19:11 to 20:6.)

      I do not know how language, taken at its simple, fair import and meaning, could any more directly establish any proposition than these passages establish the fact that Christ after his coming will with his saints reign over the nations of the earth. So far as the language of Scripture can determine a thing, we need not hesitate to declare that "Thus saith the Lord."

      This teaching is corroborated by other passages in both Testaments. In the vision of the four beasts (Dan. 7), the fourth beast, which is the fourth and last world power, or its representative king (Dan. 7:15, 23), persecutes and wears out and prevails against the saints, until the Ancient of days comes for judgment (Dan. 7:22) and the beast is destroyed. Then and thenceforth "the saints of the Most High shall receive the kingdom and possess the kingdom forever, even forever and ever." (Dan. 7:18.) "The kingdom" is manifestly that realm of government which the fourth beast had previously held. When his dominion is taken away and utterly destroyed, "the [153] kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him." (Dan. 7:26, 27.) This is that world-wide dominion which was given to "one like unto a son of man," which his saints receive and administrate under him. (Dan. 7:13, 14.)

      We have seen--

      1. That it is Christ's prerogative to rule and reign over the nations.

      2. That his saints shall share with him in this prerogative and authority.

      3. That this will not be until they have been tested, tried, and found faithful, when Jesus comes to reward his servants, and they who have overcome shall sit down with him in his throne.

      4. When he comes in power and great glory and destroys his adversaries, and Satan is bound and imprisoned, and the kingdom of the world shall have become the kingdom of the Lord and of his Christ, his saints also shall sit upon thrones and reign with him a thousand years, and beyond that forever and ever. (Rev. 22:5.)

      Therefore, I hold that the Scriptures teach that Christ will with his saints reign over all the earth after his coming. [154]

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