Signs of the End of Times

Dual Plan:

Certain signs of the time of the end

In order to comprehend the nature of this peculiar period, we will cite a testimony from Christ which gives us a clear and decided solution.

In Mark 13: 32-37, he speaks of the time of his return to the earth and says:

"But of that day and that hour knoweth no man, no, not the angels which are In heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh; at even, or at midnight, or at the cockcrowing, or in the morning. Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch."

The whole chapter contains a series of events which the Lord told his disciples would constitute signs of his second coming. Among these he also refers to the "abomination of desolation" spoken of by Daniel.

In Matt. 25: 1-13, we read the parable of the ten virgins. "And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him!"

We naturally ask: What midnight? What day, evening or morning does such a midnight belong to? We must go to the prophets for the answer. There we find the key to its solution. For instance, we see that the most profound prophetic wisdom is closed up until the time of the end. This very fact calls our attention to that special period. When we find that it is a separate time which is likened to the corresponding part of a natural day, we understand that the midnight referred to also belongs to a day—a day of special watching for the second coming of Christ.

In Luke 12, the Lord speaks of three watches.

These, we understand from their connection with each other, cover the entire period set apart for the movement indicated by the parable of the ten virgins. That period is divided into three parts: (1) the going-out-movement;

(2) the tarrying of the bridegroom, and

(3) the midnight-movement. (The last part belongs to the time of the end.)

In his parable, Christ refers to the last period of watching for his return as being connected with a certain steward who has a special command to watch. The steward's position requires him to make known to the servants and the people of his Lord's house, the times of the night. Hence, he must keep that watch during the different parts of the night that the Lord mentions: namely, the eve, the midnight, the cockcrowing and the morning. That., of course, can apply to a short period only: namely, the time of the end.

If we now turn to the historic events of our own time—in order to trace up a religious movement which can be compared with the virgins going out to meet the Bridegroom—the channel of religious developments very naturally leads us to the beginning of the so-called "free-religious movement," which like a mighty stream has continued to spread its stirring influence during the last seventy years.

About 1835-7, two streams of spiritual influences broke out in the United States. One developed a class of people claiming to be "the children of the resurrection ;" they would never die. Later on they turned up as spiritualists, theosophists, Christian Scientists, etc. That spirit-movement is prevalent in all the countries of the world.

From the other spiritual stream, the Millerites (a class believing that the second coming of Christ was at 'hand) developed first. From this last-mentioned movement, the stream of "free-religious" developments started, which ever since has continued to flow over every country.

The virgins that have become tired of waiting for their Bridegroom have settled down along that religious stream; they have united themselves again with Baal's brick-creation and have become subject to the spiritualistic influence. Thus, they have fulfilled the prophetic declaration:

"While the bridegroom tarried, they all slumbered and slept."

But the stream still flows onward, and we finally come to the event marked thus:

"And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps." (Matt. 25: 1-7.)

At the end of the first seven years of the time of the end, we look for the midnight cry. The consequences of the world-war, the revolutions and what is yet to be added will bring on the midnight.

In looking over the great camp of the people and watching the movements of to-day, we have to acknowledge that we see another sign of the time of the end; we become convinced that the following of our Lord's well appointed and significant words is now applicable:

"Now learn a parable of the fig tree: When his branch is yet tender, and putteth forth leaves ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."

The seventy years appointed for declaring the prophetic proclamation regarding the coming of the King and his kingdom at this end of "the time of the Gentiles," were also foreshadowed at the beginning of the Christian dispensation. From the birth of Christ to the destruction of Jerusalem, a period of seventy years was allowed the Jews in which to prepare for the reception of the heavenly King. The church of Christ, led by his Word, prepared for a flight from the terrible calamity which then met the unbelieving nation. The church fled to the mountains—a flight that has its counterpart at the time "the two witnesses of Jesus" are captured and killed by the beast. (See and comp. Matt. 24: 13-22 and Rev. 11: 7-13.)

It was said of Christ that he not only should die, but that he "also should gather together into one the children of God that were scattered abroad." (Joh. 11: 52.)

This gathering is done by means of the prophetic proclamation of his coming and kingdom; but, it requires the time of the end to bring about the final result.

In Zech. 1^st and 2^nd chap., we find a prophetic illustration concerning the seventy years and the conclusive work of that period. The prophet sees a cavalry-company in a myrtle-grove, waiting for the order to battle the nations which have kept Judah, Israel and Jerusalem dispersed. The leading officer speaks to "the Lord of Hosts," inquiring if his indignation over the dispersed would not be satisfied at the end of the seventy years. He receives an answer in the affirmative. Then a new scene is presented to him.

At first he sees four horns; he is told that they represent the dispersing powers. Then he sees four artificers (representing the working classes) which come to break those horns. Finally, the result of that work is seen in a great camp which is like a military field. It looked to the prophet like "towns without walls," consisting of men and cattle. Thus he sees the people, which the nations have kept in a dispersed state, gathered together here and there in groups or in defenseless camps outside of the cities. As, he, watches that development, he discovers that it is the .embryo of Jerusalem and that a measuring-process is going on which will be continued until the transgression is finished and the end of sins is made, until a reconciliation for the iniquities has been found and everlasting righteousness has been brought in, until the visions and the prophecies are sealed up and the "most Holy" is anointed. (Dan. 9: 24.)

"The most Holy" means the highest state of holiness which the people of God attain in their mortal condition during the movement of the living sanctuary out from the mystical Babylon. They do not enter into that state until they are fully separated from the brick-creation, after the two witnesses of Jesus are slain. Then they have passed through the time of the spiritual Elijah, who has separated all the false teachers from the people. The Elisha period, which develops the priests and kings of the new creation, follows. As they develop in the holiness of God, standing in all the light of heaven—as the Word made flesh—they become anointed as kings; the most Holy becomes anointed then.

They are the kings of the "sun-rising," who take the kingdoms after the Mohammedan flood has accomplished its work on the mystical Babylon and the flood itself has finally dried up. The Mohammedan flood finally becomes extinguished by the destructive elements prevailing at that time.