Christ's Cross - 2009-06-07

"The Day of the Lord."

All the prophets, the Lord himself and the apostles, speak of the great Day of the Lord and point out what wonderful things shall happen then. By comparing Joel 2: 28-32 with Acts 2: 16-21, it is seen that "the Day of the Lord" began at the first coming of Christ. And if we add to this his own testimony concerning what he expected would come upon the earth, we get a Scriptural understanding of what is meant by the Day of the Lord. He says:

"I must work the works of him that sent me, while it is day: the night cometh, when no man can work." (John 9: 4.)'

The great Day of the Lord began at the first advent of Christ, but like the natural day it introduced its evening first. That evening covered the entire time of Christ. As the Lamb of God he was slaughtered in the evening of that day, and then began the long, long night, called "the time of the Gentiles." The unfoldings of the evening of the great Day corresponded with the acts in the camp of Israel in Egypt. There the evening-work ended with the blood-sign on the door posts; so even here at the cross, which arose as a blood-sign between two different kingdoms. The house of Jacob is still waiting for the command to go forth that finally will start the great train. The night is long and dreary, but the glorious morning, with its bugle-sounds of everlasting freedom, will inspire the struggling family with a new hope, before which all the nations will tremble like Egypt once did. Yea, it will go them worse than the first movement which Jacob caused the Egyptians to realize. The nations will be subdued, crushed and will rise no more.

The Politics of Christ

On the way to establish the covenant with the houses of Israel and Judah, and as heir apparent to the throne of David, his movement resembled in every way a political campaign preceding an election. When he then rode up to Jerusalem and a great multitude followed him, who spread their garments in the way, cut down branches from the trees and strewed before him, and sang "Hosanna to the son of David: blessed is he that cometh in the name of the Lord," the entire train appeared as a political and revolutionary movement against the Roman power.

He, of course, did not meddle with the politics of Rome, and why? Because his kingdom, as he said, is not of this world. But when he and his followers proclaimed, "Repent: for the kingdom of heaven is at hand!" it was understood plainly by those who heard it that the Messianic kingdom, with its religion and politics, was meant thereby. A king and a kingdom without politics—public policy, relating to the state-power and citizenship—could not exist. The kingdom of heaven has its administration, its rights and its citizens' privileges similar to the kingdoms of the world. But there Truth is the crowned king and Righteousness is the ruling element.

The kingly movement stopped at the cross and remains in a broken-up state until the great morning movement. Then it becomes revived and is carried out to completeness. This is what we now look for.

Under the The Covenant of Faith

In this testimony three special points are set before us concerning the new covenant and the circumstances under which it will be established.

1. The restoration of all things. That includes in the first place, the restoration of the lost ten tribes, also the two tribes—Judah and Benjamin. They will be restored into the promises of the fathers, and those promises are based on the covenant. The restoration of the two houses will place them in a condition so as to enable them to pledge the carrying out of their part of the agreement: namely, that they will be to the Lord a peculiar and separated people.

2. When heaven delivers the Messiah to earth again, he will be a prophet like unto Moses among his people. The principal part of the office of Moses was his mediating work in the establishment of the covenant. Everything else he did, originated from that contract. Therefore we expect the Messiah to gather his people from the nations first, and eventually, call them forth in large multitudes outside of Babylon where he will establish them in the new covenant.

3. Every soul among that people which will refuse to hear the words of that prophet, shall be rooted out from among the people. Was that fulfilled when the Messiah was here the first time? Was not he instead rooted out at that time from among the people? He certainly was. First was John, the forerunner, rooted out, and afterwards the Messiah himself was hung on a cross. But this time it will be the reverse. Now, as in the wilderness, where Korah, Dathan and Abiram with their families were rooted out because of not hearing the words of Moses, the disobedient in the camps of Israel and Judah, after the agreement is closed, will be rooted out also.

Before these classes reach the place where Elohim can take them into his covenant, they will have passed through the Red Sea of wars and revolutions. They cannot be separated from Babylon in any other way. The Red' Sea which the children of Jacob passed through before they came to Sinai, was a shadow of the sea of blood that now must be passed through before all the ties of the kingdom of Nimrod are cut off.

Under the The Sanctuary

Now we will compare in detail the living sanctuary of the new dispensation with that of the old dispensation.

1. The altar of sin-offering. This altar stood outside, opposite the door of the first apartment. The sin-offering when laid across that altar constituted a cross—a shadow or cross under cover reflected from the cross on which Christ was crucified. That altar constituted the means by which the sinner had access to the sanctuary and the presence of God; as a key, it unlocked the door of the house of God to the pardoned sinner. In his dying hour Christ cried on the cross, `It is finished!" At the same time the veil in the temple of Jerusalem "was rent in twain from top to bottom." (Matt. 27: 51.) What was finished? The typical or the material development. The time for the development of a spiritual dispensation and sanctuary had come.

2. The door of the living sanctuary. The resurrection of Christ, based on his sufferings and death as the Lamb of God, constitutes that door. He says, "I am the door."

"Having, therefore, brethren, confidence respecting the entrance of the holies by the blood of Jesus, which way he consecrated for us through the veil (that is his flesh, recently killed and yet is living)." (Heb. 10: 19, 20.)

The body of Christ constitutes the veil or the door of the living sanctuary. It was that flesh—the body of the Nazarene, that hid the living, sanctuary from the Jews. It required the rye of faith to see through it. And even to-day, many "Christians" believe they are united with Christ, but cannot see the sanctifying institution of which he is the door—hence they never enter there.

3. The holy apartment. The apostolic church exemplifies that apartment. They are separated from the sinful world by the means of Heaven, thus:

"We have, therefore, been entombed with him by immersion into that death; that as Christ was raised from the dead by the glory of the Father, so also we should walk in a new life; for if we have been planted together in the likeness of his death, certainly we shall be also in that of his resurrection, knowing this, that the old man was crucified with him, so that the body of sin may be rendered powerless," etc. (Rom. 6: 4-6.)

under the The Declaration of War

The cross of Calvary constitutes the gospel door to the kingdom of God during the spiritual dispensation. Now, at the end of the week of the new covenant, it will be closed because then the covenant is fully established with the two houses. The resurrection follows the closing up of the dispensation of the cross. In other words, when the two witnesses of Jesus are murdered, the gospel connected with the cross will have fulfilled its mission, and the Crucified One comes to avenge the evil the oppressors have done to Christ and his humble followers.

Now, in order to find the city where that last act of the cross will take place, we must let the symbolic language guide us. The letter X is the first sign of the cross; it signified a door, originally. The altar of sacrifice with the sacrifice crossing it, signified a cross, or the entrance to the kingdom of God. Then came the cross on which the Lord of the two witnesses was crucified. The Greek language is the original of the New Testament, hence in that language, we must find the letters and words giving or signifying the name of the city in question.

The letter written like X in the Greek alphabet, is the twenty-second letter, which is pronounced "Chi." That, then, would mean the cross. But what cross? is the question. It is Jesus who speaks from the cross during the entire dispensation, and it is he who points out the place for the closing up of the way by the cross. Hence, from his standpoint it would then be "the cross and I," or "I and the cross." The Greek equivalent of the word and is Kai, and the equivalent of I is Ego. In abbreviated form, the words Kai and Ego are written Kago. Hence, when we put it all together, it reads: Chikago, and means: "the cross and I."

Chicago is a Catholic city, and on account of its location and commercial brightness, it has been termed "the heart of America" and "the sun of the world." Thus, it is a suitable place for the closing scene of the gospel work. In this city also, the different religions of the world, through their representatives, came together, as it were, for a most harmonious conference in the year 1893.

The door referred to, which will be closed at the death of the two witnesses of Jesus, is the same one which the Lord refers to as the door that will be "shut" against the foolish virgins. (Matt. 25: 10.) This door, from the time it was set up at Calvary, is the strait gate through which the believers in Christ have had an opportunity to pass on their way to the everlasting kingdom. Now, when the prophetic words related to it are fulfilled, "the master of that House will rise up and shut the door;" then commences "the weeping and gnashing of teeth." (Luke 13: 24-29.) The kingdom then comes in its real and powerful might, to execute judgment on the earth. The mystery of the gospel will then be finished.

Under MICHAEL AND THE WAR IN HEAVEN

As long as the salvation-process goes on, Christ, as the Logos, holds a centre-position in the chain broken by man in order to convert and restore the prodigals and bring them in union with the government of God. By means of the kingdom which is cast into the great human sea like a dragnet, he brings individuals forward and out from the kingdom of darkness and death to the boundaries of heaven where the power of faith unites them with the heavenly kingdom. Having passed the boundary line, which is drawn by the cross of Christ between the kingdom of death and the kingdom of life, they are citizens of the heavenly kingdom—whether they die, are hidden in the grave, or live until the time of the restoration. Time with the dead is as the twinkle of an eye. Six thousand years are the same as a minute. When once connected with the Logos-power, they belong to the work of restoration.

Under the XXII. THE MENSURATION OF THE TEMPLE

In the 11^th chap. of Revelation, the mensuration or the restoration of the temple of Christ is symbolized. John officiates as the representative of the first act and is commissioned thus:

"And a reed was given me like a rod,—saying: Rise, and measure the temple of God, and the altar and those who worship in it. But that court which is outside the temple cast out, and do not measure it. Because it was given to the nations; and the holy city shall they tread under foot forty-two months." (v. 1, 2.)

The temple of the spiritual dispensation consists of the true believers converted into a united family and spiritually developed by the grace of God into the Truth as it is revealed in Christ. It is not connected with wood, brick, or stone churches. Such only misrepresent and hide the Truth. The Spirit of God is the builder of the spiritual church, and God cannot make use of dead material in his work. Building with dead material belongs to the typical system if it is done according to the laws of Moses, and if not done according to those laws, it is a continuation of the works of heathenism, the works of Baal.

The church or temple of the spiritual system is based upon the death and the resurrection of Christ—the Word made flesh raised by the Spirit from the world of sin and death. Hence, it cannot in any way be connected with material things, such as churches. Connecting material things with the spiritual temple would be the same as making a denial of Christ as the Word made flesh and the Beginner of the new creation. The following testimonies make it clear that the church of the spiritual dispensation has nothing in common with what is generally called "the Church of Jesus Christ," "the Church of St. Peter," "of Paul" and so on. Such names applied to piles of wood, brick, or stone are simply blasphemies.

The Church of Christ is the body of Christ. They apostle Paul, referring to the gospel of Christ as developing the spiritual church, says:

"Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and, having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come: but the body is of Christ." (Col. 2: 12-17.)

Being dead to sin and to the world, buried with Christ and resurrected by faith as a member in the spiritual body, moulds a human being as a part of the Church of Christ. There is nothing dead connected with that, not even a law or a regulation outside of the resurrected Christ. All such beings are in the power of the Holy Spirit, which builds them up together as the Church of Christ by the influence of faith. Or, it may be said that Christ's resurrected body develops into a living and truth-unfolding church. That this and nothing else is the doctrine of the gospel of Christ concerning his church, is evident from the following texts:

under the heading The Sealing Process

We have seen how the ten-horned beast will mark its loyal subjects. Now, we will notice the seal of the living God, which his loyal subjects receive on their foreheads. John says:

"I saw another angel ascending from the sun-rising, having the seal of the living God; and he cried with a loud voice to the four angels, to whom it was given to injure the earth, and the sea, saying: Injure not the earth, nor the sea, nor the trees, till we have sealed the bond servants of our God on their foreheads." (Rev. 7: 2, 3.)

This subject divides itself into three points.

1. What constitutes the seat of the living God? A seal marks the completion of an act. The sealing of a letter or a contract completes that act and settles it as done and established. Many different explanations and definitions are given concerning the seal of the living God and how it is applied; but, all the definitions of this kind that we have seen are applied to what the different sects consider to be their highest aims or goals with respect to their religious professions. The Sabbath, the baptism, the conversion, etc., are referred to as being that seal. Such a seal can be administered to any subject, however unrighteous. As far as the Sabbath is concerned, anyone can apply such a seal to himself. All there belong to the principles or to the first lessons of the doctrine of Christ (Hebr. 6: 1, 2); but the seal of the living God has reference to an impression made on mortal beings which perfects them before their God. Hence, it must correspond with the nature and the immortal life-power of God, so that those who are sealed by it realize from its impressions on their minds that our God is the living God and that we also shall live.

We follow up the dual plan and place before our minds this question: What constituted the shadow of the sealing process? This important act, like all the rest, must have a foreshadow. At the closing up of the first part of the week of the covenant, there transpired a scene in Jerusalem which astonished its inhabitants and sent fear and consternation throughout the land, but which cheered and put new life into the disappointed disciples. A great train, starting from the mount of Olives, moved up to the holy city. Ahead of that train rode the Nazarene, surrounded by his disciples. As they came near Jerusalem, the disciples and the people sang the jubilee-song and announced the coming of the great King. They threw their garments before him; they broke off branches from trees and strewed them in his path. In their song they said:

"Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest."

The people then believed that the time had come for the kingdom of Israel to become established under the rule of the promised Messiah. A few days later the Nazarene hung on the cross, condenmed by the nation as an impostor. What impression did this have on the disciples and on the jubilant people? From the time he was captured until it was evident that he had arisen from the dead, there was silence in the camp of his followers. Death had triumphed, and the effect was very great on all those who believed him to be the Messiah.

But God raised him from the dead and sealed him with a seal against which death was powerless. When the disciples were convinced that he lived, their hearts were filled with joy and they at once began to encourage the people and make known that the seal of the living God had broken the chains of darkness and death. From that time they did not fear the opposing foes, but exhibited such power of faith that they stirred up not only the people in Jerusalem but the people throughout the land of Judah.