ANTICHRIST (3)

THE RELIGION AND MORAL CHARACTER OF ANTICHRIST

 

All that is good in mankind will come to its fruitage in this man. Yet all of this will be turned to carry out the purposes of Hell because this man will be the very incarnation of human sin, pride, arrogance, rebellion, and unholy ambition.

1.  In religion, this man will be a materialistic pantheist (2 Thess. 2:3-4). A religious rebellion prepares the way for his appearance in society. Basically this philosophy is pantheistic, denying the transcendence of God and asserting that creation is the total of reality. Once this philosophy permeates society, this great man appears on the scene and demands the worship belonging to deity. This consists in the deification of the natural level, the enthronement of physical forces, the obliteration of moral and spiritual distinctions, and the inauguration of the wildest outbreak of physical violence, moral corruption, and spiritual degeneracy the world has ever seen. Opposition to God and the exaltation of self above all that is called God or that is worshipped can lead in no other direction.

2.  In expression, this man will be a blasphemer on an extraordinary scale. He wears the name of blasphemy (Rev. 13:1), is given a mouth to speak blasphemy (Rev. 13:5), gives expression to blasphemy (Rev. 13:6), and exalts himself above all that is called God or that is worshipped (2 Thess. 2:4). Blasphemy originates from two sources: one is intellectual and the other is moral: It consists in the affirmation of untruth about God or the things of God for the purpose of injuring. In the case of this man, it would appear that the source is wholly moral, namely, hatred for God and the desire to injure Him and all who are associated with Him. Dispassionately, deliberately he denies the truth about God (1 John 2:22; 4:3; 2 John 7).

3.  In character, this man is the greatest antinomian of all humanity. He is described by Paul as "that man of sin" or "that Wicked" (2 Thess. 2:3, 8). Both of these expressions represent the Greek words which means "the lawless one." At last, the mystery of lawlessness produces its fruit in this man (2 Thess. 2:7). Sin is lawlessness (1 John 3:4 ASV). But through the centuries there has been a certain restraint placed upon it, in that the Holy Spirit of God has exercised through God's people a hindrance to its full expression. But at last this restrainer, the Holy Spirit, will cease to operate since the Church in whom He dwells will have been translated (2 Thess. 2:6-7). Immediately this Lawless One will be revealed (2 Thess. 2:8). Being intolerant of all restraint, except the law of his own sinful desire, there will then begin the course and career of the most high-handed tyranny the world has ever seen.

4.  In conduct, there will follow an almost unbelievable exhibition of selfish ambition. In the ultimate sense this will consist of at least four things. There will be a calculated and persistent course of opposition to God and all things associated with Him. Running parallel with this will be the claims to deity in his effort to exalt himself above God. To buttress his claims and achieve his end, there will be a carefully developed and executed system of demonstration to prove his claims. Finally, there will be the demands for worship and the compelling measures to bring this about. Opposition to God, exaltation above God, and demonstration of deity (2 Thess. 2:4, 9-11), can well be expected to culminate in the image to whom divine adoration must be paid, or suffer the penalty of death (Matt. 24:15; Rev. 13:14-17).

ANTICHRIST (2)

THE NAMES OF ANTICHRIST IN THE NEW TESTAMENT

As far as it is possible to determine, eight designations are given to this adversary of the end time. In Matthew he is referred to as "the abomination of desolation" (Matt. 24:15), though more specifically this probably denotes his image, and as a "false Christ" (Matt. 24:24). In John's gospel he is probably referred to as "the one coming in his own name" (John 5:43). Paul refers to him as "that man of sin," or perhaps better as "the lawless one" (2 Thess. 2:3), and as "the son of perdition" (2 Thess. 2:3). The name "Antichrist" appears in the epistles of John (1 John 2:18; 2 John 7), and the name "beast" in the Revelation (11:7; 13:2). According to Pink at least 22 names appear in the Old Testament. Others still supply additional names from the Scripture.

THE PERSONALITY AND GENIUS OF THIS MAN

The greatest person ever to appear in the earth, save one, the Lord Jesus Christ, is yet to come. The great saints of the world such as Abraham, Joseph, Moses, Elijah, Daniel, and Paul fall in the class of holy men, and their greatness belongs to an entirely different sphere. This man will rise head and shoulders above men in general, calculated to earn him the designation of superman, in fact the worship that belongs to deity. His appearance on the scene, his rise to power, his genius as a military leader, and his exploits will be nothing short of spectacular, colossal, supernatural.

1.                  He will be different from all other men, so different that the peoples will be saying, "Who is like unto the beast" (Rev. 13:4). In his qualities for kingship he exhibits ability to suffer a death stroke and experience some sort of miraculous healing, producing wonder in the multitudes of earth and eliciting their worship (Rev. 13:3-4). With this sort of leader at the head, his kingdom differs from all other kingdoms.

2.                  This man will possess an amazingly high degree of intelligence. His number is the nearest approach to perfection that man can reach, which is 666 (Rev. 13:18). For the trinity of holiness the number is 777. For the trinity of evil it is 666. He rises up out of the sea of nations (Rev. 13:1). He demonstrates his ability among ten kings, so that they decide to give their power into his hands (Rev. 17:13). Satan recognizes his qualifications for leadership and gives to him "his power and his seat, and his authority" (Rev. 13:2). He is able to attract the services of an able man to serve as his premier and publicity agent, the false prophet (Rev. 13:11-17).

3.  Antichrist turns out to be a great orator and demagogue. He is described as having a "mouth as the mouth of a lion" (Rev. 13:2), suggesting the regal authority with which he speaks. The content of his speaking is "great things" (Rev. 13:5), which may describe the amazing ability he has to handle a wide range of subjects with facility. It seems evident that blasphemy against God, Christ, the saints, and the church will characterize most of his speech. "Upon his heads the name of blasphemy" appear (Rev. 13:1). "There was given unto him a mouth speaking . . . blasphemies" (Rev. 13:5). "And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven" (Rev. 13:6). Inasmuch as he comes in his own name (John 5:43), the claims for himself will constitute a large part of his public utterance.

4.  It seems to be a valid conclusion that this man is a philosopher of some distinction. The "great things" uttered by his mouth surely point in this direction (Rev. 13:5). He appears on the scene in the wake of a great religious rebellion (2 Thess. 2:3). The motivating force of this rebellion is the philosophy of pantheism which prepares the way for the rejection of all thought of the supernatural as in anyway transcendent to this world and inculcates the doctrine of the unity of human and divine. Upon this background he is able to promote his own prominence and make his claims to being divine (2 Thess. 2:4). He traffics with the demonic world (Rev. 16:12), who promulgate doctrines contrary to the sound and wholesome words of Scripture (1 Tim. 4:1). Vast throngs of humanity are thus led astray with his clever rationalizing away of the truth (1 John 4:1-6).

5.  This man is also a clever and persistent politician. He recognizes the value and force of religion. So he does not hesitate to submit outwardly to the domination of the false religious system of the end time (Rev. 17:3, 7). Once he has gained his end, he will turn and destroy the whore who is sitting upon him (Rev. 17:16-17). With craftiness, he gradually rises to power among the ten kings in whose midst he first appears. At last he convinces them that they should form a confederation of which he becomes the head (Rev. 17:12-13). They place their countries and resources at his disposal, hoping for protection and prolongation of power, little realizing that it will last only for "one hour" (Rev. 17:12). They carry out his will in destroying the whore (Rev. 17:16-17), and march at last with the Beast to the battle of Armageddon and their own destruction (Rev. 19:19-21). With ruthless intent Antichrist climbs to one height after another on the fallen forms of his accomplices until at last he reaches his goal, sovereign ruler ship of the entire world (Rev. 13:3, 7).

6.  The Scriptures suggest that he will present a strong, attractive, physical appearance. The words "shewing himself” of 2 Thess. 2:4 mean quite literally to show off or to make a public exhibition or display. The people shall see something in him, and it is what they see that impresses them. As a result the whole world of unregenerate men shall marvel at him, shall follow him, and shall worship him (Rev. 13:3, 4; 17:8). These facts lead the Bible student to conclude that he will be an exceptional physical specimen, possessing not only a large, well-proportioned body, but also an attractive countenance, and an impressive appearance.

7.  The foregoing qualities combine to make him the world's great military genius. He will demonstrate this in his rising military career. Astride a white charger, he goes forth conquering and to conquer, and equipped with a bow, he rides into one victory after another to capture and hold the crown he wears (Rev. 6:1-2). Red war, black famine, pale death, and religious persecution follow him, but his career is ever one of ascension. Even the wound unto death does not hinder his progress upward. For at last it is healed in such an amazing way that the peoples of earth cry out "Who is able to make war with him?" (Rev. 13:4).

8.  This man then becomes the astonishment and wonder of the world. Differing from all others who have preceded him, possessing an amazing degree of high intelligence, demonstrating himself among men as no other demagogue before him, displaying an insight into the abstruse areas of human thought, cleverly manipulating the political strings of society, winning a following by his massive frame and attractive face, and in his military campaigns across the world, even defying death, he becomes the latest wonder of the world (Rev. 13:3-4). Yet beneath this glittering exterior is the nature of a beast, a wild beast who knows no law but the law of his own desire (Rev. 13:1; 2 Thess. 2:3-4).

ANTICHRIST (1)

The New Testament Doctrine Concerning the Antichrist

 

Just as the seed of the woman culminated in the great masterpiece of God, the Lord Jesus Christ, so also the seed of the serpent will ultimately culminate in the great masterpiece of Satan, the great Antichrist of the end time. This person will surpass all his forebears in power, prominence, pride, blasphemy, ruthlessness and lawlessness. This adversary of God, Christ, the saints, and even humanity itself will sound the death knell of civilization. At last his destruction will mark the close of this present evil age.

Two extreme attitudes have been expressed toward the doctrine of this person set forth in the Scriptures. There are some who do not care for any discussion of this evil genius. This is tragic, for the Bible not only gives an amazing amount of information, but Christian people, and others as well, are hungry for that information. Failure to provide information from the proper source exposes people to information from the wrong source. There are others who want to major on this area of prophetic truth to the exclusion of other precious truth, and thus become lopsided. The proper attitude is to give this doctrine the same measure and place in teaching as do the Scriptures. It will thus take on proper perspective in the thinking of God's people.

For two very good reasons, there ought to be an adequate discussion on this subject. On the one hand, the Scriptures have a great deal to say on this doctrine for the protection and edification of believers. On the other hand there are certain tendencies in operation in the world today that make it clear that such a person will appear on the scene. Believers should be informed so that they will be enabled to discern the signs of the times.

There is a wealth of material in the Old Testament on this subject, but the vast amount of information is to be found in the New Testament. While the picture will not be entirely complete to confine the investigation solely to the New Testament, it is amazing how nearly complete it is. Though isolated details can be found in many books of the New Testament, for the most part the doctrine is confined to Matthew, John, 2 Thess., 1 John, 2 John, and Revelation.
 

THE GREEK TERM "ANTICHRIST" USED IN THE NEW TESTAMENT

1. The meaning of this compound Greek word is threefold in its significance. The preposition anti means to stand over against and thus in opposition to. So that in combination with Christos the ultimate sense is that this one is opposed to Christ.¹ This is not difficult to believe inasmuch as the Scriptures clearly declare that this evil genius shall "make war against him that sat on the white horse" (Rev. 17:14; 19:19), and "opposes and exalts himself above all that is called God" (2 Thess. 2:4).

¹Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958. P. 338. Ryrie, C. C. Biblical Theology of New Testament. Chicago: Moody Press, 1959. P. 351.

The method of accomplishing this end is suggested by another meaning of the preposition, namely, that it means "in the stead of," hence usurpation or substitution. If the compound word will not bear this meaning, the idea does appear in the Scriptures. Of the Antichrist it is declared that "he, as God, sits in the temple of God, showing himself that he is God" (2 Thess. 2:4). In this sense he is "a pseudo-Christ who will present himself to humanity as 'the man of the hour"' (Matt. 24:5, 24). The manifestation of this great adversary of Christ, at least at the outset, is that of a counterpart of an imitation of Christ. This is Satan's method. "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness" (2 Cor. 11:13-15). When this one appears on the scene his "coming is after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness . . . and . . . strong delusion, that they should believe a lie" (2 Thess. 2:9-11). Thus he comes on "a white horse" (Rev. 6:2).

2.    The usage of the term "Antichrist" is confined to the New Testament, though the idea certainly appears in the Old Testament. The apostle John employs the expression five times in his epistles. The first use of the term is to designate this eschatological personage in his qualities as one who opposes Christ. Therefore the definite article is not used: "little children, it is the last time: and as ye have heard that antichrist shall come" (1 John 2:18). The second usage points to the "many antichrists; whereby we know that it is the last time" (1 John 2:18). The third use points out one of the essential qualities of this adversary, namely, that he is a liar, for he denies that Jesus is the Christ, and thus denies the Father and the Son (1 John 2:22). The fourth use has to do with the message in relation to the first coming of Christ. The spirit of antichrist will not confess "that Jesus Christ is come in the flesh" (1 John 1:3). And most amazingly, the fifth appearance of the word is in relation to the second coming of Christ. His spirit will not confess that "Jesus Christ is come in the flesh" (2 John 7). "Is come" in 1 John 4:2 is a perfect tense and is rendered more accurately into English by the expression "has come," whereas the verb in 2 John 7 is present tense and is best translated into English by the expression, "is coming."

3.    The confirmation of the meaning and usage of this term comes in the larger content of teaching in the New Testament bearing on this person. The warnings of Christ cannot be set aside. "For many shall come in my name, saying, I am Christ; and shall deceive many" (Matt. 24:5). "For there shall arise false Christs………and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect" (Matt. 24:24). The apostle Paul enlarges on the various details that will characterize the appearance of the Antichrist, such as lawlessness, the working of Satan, and strong delusion (2 Thess. 2:3-12). The apostle John emphasizes the inner meaning or quality of this man in his epistles (1 John; 2 John), leaving the particular identity of this one for rather full presentation in the Book of the Revelation (Rev. 6, 11, 13, 17, 19).  McClain, A. J. The Greatness of the Kingdom. Grand Rapids: Zondervan, 1959. P. 453.

THE SATANIC TRINITY

THE SATANIC TRINITY

The Final Conflict in Revelation 13 - The message of Rev. 13 deals with the great effort of Satan to counterfeit the Holy Trinity and thus deceive the peoples of earth.

 

 Satan, through his military genius, the Antichrist, organizes the nations in order to control the warriors and the wealth of the world. If one has eyes to see, he cannot help but admit that there exists already today the groundwork which will shortly blossom into the system of Satan when once the church is caught away from the world to be with Christ.

THE FALSE GOD—SATAN - (REV. 13:1)

It is not John who stands upon the sand of the sea, but the dragon. What he sees not only interests him, but also provides for him the opportunity for which he is looking. He is a dragon, a great fiery monster, and brilliant, attractive, formidable (Ezek. 28:12). He is that old serpent who introduced all the sin, and sorrow, and suffering into this world. He is a devil, a slanderer, and an accuser of the brethren through the centuries. As Satan, he opposes and is also the adversary of the Lord and His people. By his serpentine methods he has filled the role of deceiver of the nations, for he is a liar from the beginning and the father of the lie (John 8:44). He sees the sea of the nations in agitation, restless, troubled, in confusion, and disorder (Luke 21:25-26; Rev. 17:15). The difficulties and perplexities of the nation’s attract him, and shortly provide him with his great opportunity.

THE FALSE CHRIST—ANTICHRIST - (REV. 13:1-10)

Let us consider the origination, description, concentration, and organization of this first beast.

His origination is out of the sea of the nations, and he is therefore a man. He is some great personality who finally emerges from the milling masses of people. In the desperation and perplexity of the nations, this man appears on the horizon as the one who is able to solve the problems of humanity and lead them cut of confusion and chaos into order, system, and happiness. But while he is a man with great ability, he is one who has some real relationship to the abyss. Twice it is affirmed that he comes out of the abyss (Rev. 11:7; 17:8). This must mean that he is so much in league with Satan that he is finally indwelt by an evil spirit from the pit and supernaturally energized for his task.

The description of this beast is most significant. In character he is like a wild beast (cf. Rev. 6:8 for meaning of this word). Though he may appear to be the very fullness of perfection as men see him, God knows that nature within. It has a wild, untamed, rebellious nature. He is expressly called a man and treated as such in other Scriptures. He is also described as a king (Rev. 17:10-11). But in addition to these he is a kingdom. There is no better symbol of a kingdom than the king.

The concentration of all preceding empires is in this beast. This beast sums up in his kingdom all the brilliance of Greece, all the tremendousness of Medo-Persia, and all the autocratic power of Babylon. Such is the revived Roman Empire of the end time.

The organization of an empire for the beast is unseen and spiritual. Satan has everything arranged for the coming of this mighty man. The dragon gives to this superman his own power, such power as will produce results. The coming of Antichrist is after the working of Satan (2 Thess. 2:9). He also gives to him his throne or position. A throne is always the symbol of position and power. Satan's throne has been over the nations (Luke 4:5-8). The Devil offered this to Christ, but He rejected it. This man will receive it. Satan also gives to him authority which is great.

The wounding of one of the heads of this beast is the first matter of importance. The object of this wound is the seventh head. This kingdom has seven heads, which are seven mountains which in turn stand for seven kings. Five of these kings are fallen, one is now reigning as John writes, and the seventh king has not yet arrived. It is this last king and kingdom that is wounded. This king dies, comes to life again, and thus becomes the eighth king (Rev. 17:10-11).

The nature of this wound is marked by the words "as it were wounded." These words imply the exercise of violence. Without a doubt this is the permitted imitation of the crucifixion of Christ in order that this man may in every way possible become the great counterfeit of Christ—the Antichrist.

No one doubts that Christ experienced death as a result of His death wound. Why should there be any hesitation here when the same words are used of the wound, and then it is added that it was unto death? This attracts such worldwide attention that if it is not a wound which produced death, it is so cleverly executed that everyone thinks the Antichrist died and rose from the grave.

There is no doubt that God permits this in order that men who have rejected the true Christ may believe the heresy (2 Thess. 2:11).

For the first time, a world that has denied the possibility of resurrection and the fact of resurrection in Christ, now awakens to the fact that here is one who has conquered death. In amazement this world believes the lie, the counterfeit and men join themselves to the Antichrist as the invincible warlord, and give worship to Satan and Antichrist that only God deserves.

Armies and war are turned loose against the saints in the earth, and this lasts for the remaining period of three and one-half years of The Tribulation. This dominion is well-nigh universal. Perhaps by this time the other three powers—the northern, eastern, and southern—are subjugated. The effect of his dominion is universal worship. By miraculous works and marvelous deeds he attracts the worship of millions, and by compulsion he gains the worship of many other millions.

THE FALSE SPIRIT, THE FALSE PROPHET - (Rev. 13:11-17)

The person described here as the second beast has a relationship to the first beast that simulates the relation of the Holy Spirit to Christ. This person is described as a wild beast. The two horns like a lamb suggest religious power. But he speaks like a dragon. Since this does not have to do with appearance, it must refer to his message. With all the religious subtlety of the serpent through the centuries, this beast propagates a message of religious delusion (2 Cor. 4:4; 11:13-15). This beast is the counselor and prime minister for Antichrist. His purpose is to turn all devotion and worship toward Antichrist. And he has force at his command to compel devotion to the first beast.

The power of this second beast to compel obedience to his commands is tremendous. With the wealth of the world concentrated in his hands, he is able to perform feats that would otherwise be impossible.

Because he has a commercial monopoly on the wealth of the world, the false prophet is able to compel all men to bow the knee to his demands. If they want to live, they must receive the mark, bear the name, or the number of the first beast. Extreme need drives men into the camp of the Antichrist. Only those who love not their lives unto death because they have the mark of Christ upon them in salvation will resist this tyranny of the end time. Since Christ is all the fullness of God incarnate in human flesh, it is to be expected that Satan will produce a counterfeit.

THE PURPOSE AND PROGRAM OF THE PROPHETIC WORD

 

"The all-consuming purpose of God in the creation of the universe was to establish a kingdom in the earth where He could make a display of His glory in the person of His Son. This public exhibition was made to creatures made in His own image and therefore capable of apprehending, appreciating, and applauding His glory."

 

 

The subject of this article is the purpose and program of prophecy and is suggested by three passages of Scripture. The first is recorded in Rev. 4:11: "Thou art worthy, O Lord, to receive glory and honor, and power; for Thou hast created all things; and for Thy pleasure they are and were created." Two others are from the book of Ephesians: Eph. 1:11: "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who works all things after the counsel of his own will;" and Eph. 3:11: "According to the eternal purpose which he purposed in Christ Jesus our Lord."

****The all-consuming purpose of God in the creation of the universe was to establish a kingdom in the earth where He could make a display of His glory in the person of His Son. This public exhibition was made to creatures made in His own image and therefore capable of apprehending, appreciating, and applauding His glory.****

This eternal purpose centered in Christ Jesus our Lord, who eventually entered the stream of history as the incarnate Son of God. And this eternal God, forever the image of the invisible God, was at last to be brought within the grasp of men by becoming flesh and dwelling among them (John 1:14). "Being the brightness of His glory and the express image of His person, in whom are hidden all the treasures of wisdom and knowledge" (Heb. 1:3; Col. 2:3), He would lead out and unfold like a teacher all the truth about God (John 1:14).

From the beginning of creation this eternal purpose has been in the process of being realized. Historical and predictive prophecy are the record of this projected accomplishment. Historical prophecy marks out the program through the past and it also declares what is taking place in the present. Predictive prophecy points to the triumph that lies ahead.

In this article I outline briefly the entire span of God's purpose and program, covering the scope of both historical and predictive prophecy.

GOD'S GLORY IN EDEN

At the outset of creation God placed the cherubim and the in-folding fire in the Garden of Eden to display His glory among men. Gen. 3:24 reads: "And God placed at the east of the Garden of Eden cherubim and a flaming sword which turned every way to keep the way of the tree of life."

Thus, a representation of God appears in the very beginning of Scripture and centers in the in-folding fire appearing between the cherubim at the east of Eden, guarding any approach to the tree of life. The Hebrew of Gen. 3:24 seems to say that God caused the cherubim to dwell in this location. They are described in more detail in the first chapter of Ezekiel. Between the cherubim was an in-folding fire shooting tongues of fire in every direction which was declared to be the appearance of the likeness of the glory of God (Ezek. 1:4, 28).

Revelation and communication of God with men is indicated by this declaration. By reference to the account of the tabernacle and the temple, it appears that God displayed something of His glory in the in-folding fire appearing beneath the cherubim and above the mercy seat (cf. Exod. 25:8, 22 with Psa. 80:1). There God communicated with Adam and perhaps also with his seed, until the time of the flood (Gen. 3:8), though we have no information concerning how long this arrangement continued or when it was concluded. But it would appear that the antediluvian saints learned of God in this way. There Abel and Seth and Cain learned about sacrifice and offerings. And finally, Cain turned his back on it, and the Word says, "And Cain went out from the presence of the Lord" (Gen. 4:1-15).

But in addition to representation and revelation, there was also in this depiction not mere expulsion from the face of God, but also the method of approach to God. It contained the way of redemption back to God. This in-folding fire was above the mercy seat, as described in Exod. 25:18. It was here on the Day of Atonement that the blood was sprinkled and God met with men in redemption. All this pointed forward to that day when the Son of God would make propitiation, He Himself being the place or mercy-seat where it was made, and He Himself the propitiation (Lev. 16:2).

GOD'S GLORY MANIFESTED TO THE PATRIARCHS

During the long period from the flood to Mount Sinai, God made repeated manifestations of His glory to the patriarchs.

God manifested Himself to Noah, and Noah found grace in the eyes of the Lord (Gen. 6:8). Upon numerous occasions God communicated His will to Noah (Gen. 6:13; 7:1; 8:15, 20; 9:8). At last He assured Noah that He would dwell in the tents of Shem (Gen. 9:27).

To Abraham, Isaac, and Jacob, God appeared upon numerous occasions and assured them that He would keep His covenant that He had made with them (Gen. 50:24). He came to Abraham when he was in a deep sleep, and Abraham saw a smoking furnace and a burning lamp pass between the divided pieces of animals in the making of a covenant (Gen. 15:1-18). Here God the Father and God the Son were sealing an unconditional covenant with Abraham. While in flight from Esau one night, Jacob had a dream in which God confirmed the covenant that He had made with Abraham. This had such a tremendous effect upon Jacob that he was convinced that he was in the house of God and had come to the very gate of heaven (Gen. 28:10-22). On his return to his homeland, he met with the pre-incarnate Christ and wrestled with Him until the break of day (Gen. 32:24-32; Hos. 12:4).

To Joseph and to Moses and the children of Israel God exhibited His glory. He met Moses at the burning bush (Exod. 3:1-6). Through Moses He declared to Israel, "Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?" (Deut. 4:33). The account goes on to say, "And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel" (Exod. 24:16-17).

GOD'S GLORY IN THE TABERNACLE AND TEMPLE

At Sinai and for more than a thousand years thereafter, the glory of God dwelt in the tabernacle and the temple among the children of Israel.

At Sinai Israel was organized into a kingdom with the tabernacle at the center. Moses followed divine instruction and under his leadership the work was finished (Exod. 40:33). The Scriptures say that immediately "a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle" (Exod. 40:34­35). For a thousand years this glory appearing above the mercy seat and between the cherubim was the rallying point of revelation and redemption in Israel.

From Sinai to the land of promise, through the entire wilderness, the tabernacle was always at the center of the encampment of Israel. This nation was a theocracy. God was the one who ruled in Israel and Moses was His mouthpiece to the people, but at the center was the glory of the God of Israel. The Scriptures say, "When the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: But if the cloud were not taken up, then they journeyed not till the day that it was taken up. For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel throughout all their journeys" (Exod. 40:36-38). The children of Israel were exposed to this display of God's glory throughout those forty long years of wilderness wanderings.

Once the people came into the land, the glory of the Lord continued to abide in the tabernacle until the temple was erected. It was ever in its place over the ark of God above the mercy seat. It was this presence that encouraged the people of Israel in conflict with the enemy. Upon one occasion, when confronting the Philistines, the ark was taken by the enemy, and a woman giving birth to a child named him Ichabod, meaning "The glory of the Lord is departed from Israel" (1 Sam. 4:21-22). The calamities that befell the Philistines, because of the presence of the ark, forced them to return it to the Israelites (1 Sam. 6:21). Even though the glory of the Lord continued to dwell above the ark, first in the tabernacle and later in the temple, the deteriorating quality of dedication and devotion and the drift into wickedness on the part of the people at last led to the departure of this sacred and wonderful manifestation of the Lord. This event is depicted in the book of Ezekiel: "And the glory of the Lord departed from off the threshold of the house . . . and went up from the midst of the city, and stood on the mountain which is on the east side of the city" (Ezek. 10:18, 11:23).

GOD'S GLORY IN THE INCARNATION

In the fullness of time, the glory of God made permanent dwelling in flesh and appeared temporarily on the earth among men.

At this point God's eternal purpose came into focus. "The word became flesh and dwelt among us: and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1:14). The one "who is the image of the invisible God" (Col. 1:15) - "For in him dwelleth all the fullness of God bodily" (Col. 2:9) - came within the grasp of men. Until this time "no man had seen God at any time; the only begotten Son who is in the bosom of the Father, he hath led him out and unfolded him like a teacher" (John 1:18).

By miracle of word and work, he manifested the glory of God (John 2:11). The beginning of miracles, signifying His identity, began in Cana of Galilee when he made the water blush and become wine (John 2:1-11). From a distance He healed a nobleman's son (John 4:46-54). A man afflicted with an infirmity for thirty-eight years, so that he was rendered immobile, was made to walk by a word of authority (John 5:1-9). A teeming multitude of perhaps 15,000 people, languishing for need of food, was fed from the paltry source of five loaves and two small fish (John 6:1-14). Twelve full baskets remained, a basket-full for every disciple. He walked away from this crowd which was clamoring to make Him king, and He came to His disciples, treading upon the boisterous waves of the sea (John 6:15-21). A man blind from birth was given his sight (John 9). A beloved brother dead for four days was raised from the grave (John 11). And above and beyond all this, when He Himself had been entombed for three days, He broke through a rock-hewn, sealed tomb, without so much as disturbing a molecule of stone or rearranging the grave clothes in which He had been laid to rest. In the course of His ministry, all of this was crowned by miracles of word which mystified and mortified the people and the officials of Israel.

But the fullness of His glory was veiled. That glory which He had with the Father before the world was (John 17:5), was laid aside when He became flesh, not in the sense that He became anything less than God, or had given up any attribute of God—for He was still essentially God, possessing every attribute of God—but only in the sense that He gave up the independent exercise of those attributes. He emptied himself. He gave up His reputation and He took the form of a servant, so that He was completely under the direction of the Father. Every motion He performed, and every word He spoke was authorized and directed by the Father (John 5:36; 8:28; 12:49-50). Only those eyes that were touched by the Spirit of God were able to see God manifest in flesh. "He came unto his own, and his own received him not" (John 1:11). Nevertheless, here is the token that someday He will come again and establish that kingdom where His glory will be seen and acknowledged by all.

GOD'S GLORY IN THE CHURCH

In the person of the Spirit, the Son of God manifested His glory in a new society of believers called the Church.

The departure of Christ did not interrupt the purpose of God. It merely marked a transition to a new phase in the fulfillment of that purpose. With the coming of the Spirit on the Day of Pentecost, Christ took up His dwelling in that mystical body, the Church (John 14:16-17; 16:7). Therefore, His going did not leave them orphans (John 14:18), for He would be living in them (John 14:19-20), and in this sense the triune God would make the Church an eternal habitation (John 14:21-23). This tabernacle would take its place finally in the eternal state to display subjectively the excellences of God (Eph. 2:7; Rev. 21:3). Christ had already imparted to the Church the glory which the Father had given Him, for He said, "the glory which thou gayest me, I have given them" (John 17:22). Believers have become epistles of Christ, written not with ink, but with the spirit of the living God, not in tables of stone, but in fleshly tables of the heart (2 Cor. 3:3). And so the Apostle Paul said, "Shall not the ministration of the spirit be with glory?" (2 Cor. 3:8). "For we all, with unveiled face, beholding as in a glass the glory of the Lord, are being changed into the same image, from glory to glory, even as by the Lord, the Spirit" (2 Cor. 3:18).

However, the glory of Christ as exhibited in the Church is not recognized by the world. The love that the Father has bestowed on believers, so that they are not only called but actually are the children of God, produces no positive response from the world. "The world knows us not because it knew him not" (1 John 3:1). The gospel is hidden to those that are lost. The god of this world brings his own influence to bear on the minds of men, so that those who believe not are blinded, "lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them" (2 Cor. 4:4). Even though the world does not recognize or appreciate the ministry of the Church in displaying the glory of Christ, believers are urged to work out their own salvation with fear and trembling, for it is God who works in them both to will and to do of his good pleasure. And it is still true that they shine as lights in the midst of a crooked and perverse nation (Phil. 2:12-15).

However, this glory of Christ as displayed in the church is recognized and received by the chosen of the Lord. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). Believers have not yet reached the point of perfection. "It does not yet appear what we shall be. But we know that when he shall appear, we shall be like him, for we shall see him as he is" (1 John 3:2). Believers are progressively being transformed into the same image, from one state of glory into another, so that at last the great work of Christ will be completed when we shall be conformed to the image of his Son (2 Cor. 3:18; Rom. 8:29). In this fact there is not only the display of the glory of God but also the method for reaching others who belong to the chosen of God but who have not yet made a profession of faith. Therefore, the Apostle Peter exhorts us "to show forth the praises of him who hath called us out of darkness into his marvelous light" (1 Pet. 2:9).

GOD'S GLORY IN THE SECOND COMING

At the second coming of Christ, the Son of God will come in His glory to sit upon the throne of His glory, and the whole earth will shine with His glory. This period will be ushered in by the coming of Christ in glory (Matt. 24:27-30) as is often stated in the NT. This means that there will be public exhibition of His divine attributes. His appearing will be sudden, instantaneous, and catastrophic. His coming will be personal, visible; bodily, in power, and unexpected. Every eye shall see him (Rev. 1:7). Every tribe shall mourn (Matt. 24:30). Every government shall crumble (Dan. 2:34-35, 44). The Antichrist, then at the peak of his power, will be smitten with the sword of his almighty word and the armies under his direction shall be slain. Antichrist and the false prophet will be immediately cast into the lake of fire and Satan will be consigned to the bottomless pit for a thousand years.

That period will continue with the exercise of authority from the throne of His glory (Matt. 25:31). The throne signifies the area of authority and the authority will be the exercise of His attributes. The entire period will be characterized by the progressive subjugation of all enemies: "For he must reign, till he hath put all enemies under his feet" (1 Cor. 15:25). To assist him, He will commit to the perfected spiritual nobility (the Church, the OT saints, and the tribulation martyrs) the responsibility of ruling and reigning with Him (Rev. 20:4, 6; Dan. 7:22). Politically, there will follow the judgment of living Israel (Ezek. 20:33-38) and the Gentile nations (Matt. 25:31-46). Saved Israel will enter the kingdom, and the rebels will suffer death. Saved Gentile nations will enter the kingdom, and the lost will be confined in Hades to await the great white throne judgment. Spiritually, true worship will be restored and compelled. All nations will come to Jerusalem to worship the king, the Lord Jesus Christ (Zech. 14:16-19). Physically, there will be changes in the surface of the earth, and the curse will be partially lifted (Zech. 14:4, 10; Isa 30:23- 26; 32:13-15; 33:24; 35:5-6; 65:21-25; 11:6-8).

The period concludes with the whole earth shining with His glory. You can read that statement in Ezek. 43:2. The millennial temple is filled with the glory of the Lord in the person of the Lord Jesus Christ. The emanation of that glory, as it reaches the far corners of the earth, causes the whole earth to shine with His glory. There is no aspect or detail of life that is not touched by this sacred presence. The lifting of restrictions on conduct and the release of Satan from his prison at the end of the millennium develop into a final rebellion which is cut short by divine wrath and results in the death of all wicked men and the casting of Satan into the lake of fire forever (Rev. 20:7-10). Then comes the final discharge from the throne of God. It takes on all the awe-inspiring aspects of the holiness of God. There is no color to relieve the unrelenting whiteness of that throne. There final judgment is meted out upon all the wicked for their deeds (Rev. 20:1 1-15). The kingdom will have reached its completion and perfection, and Christ will deliver it into the hands of the Father (1 Cor. 15:24-28). Reconstruction of the physical environment then prepares the way for the perfect kingdom (Rev. 21:1).

GOD'S GLORY IN THE ETERNAL STATE

At last the supreme purpose of God will be realized when Christ is established as the temple and the center of illumination for the eternal state. Note four aspects of Christ's centrality.

First, at the highest spiritual level, Christ will serve as the temple during the eternal state. Rev. 21:22 says that there will be no temple, which is a way of saying that there will be no building, the inner sanctuary of which will provide a place for the image of God. Among pagan Gentile nations, they always placed in the inner sanctuary an image of their god. In Jerusalem it was the place where the Shekinah glory manifested itself above the mercy seat and beneath the wings of the cherubim. This glory was seen only by the high priest once a year. But now the sacred sanctuary will be the person of our Lord Jesus. Once the glory was hidden, now it will be public and open to the gaze of all the people of the kingdom, and this will elicit the most profound admiration, adoration, and adulation. Where in all the ages preceding, there was a disunity among men because they were unable to see the unity in that person whom they worshiped, now, at last, there will be a perfect unification of all men. They will be looking at the very God whom they worship.

Second, at the highest level of experience, the glory of God in Christ will serve as the center of illumination for the New Jerusalem and its immediate surroundings (Rev. 21:23). Even though the sun and the moon and the stars will continue to perform their functions, a new center of light will serve as a lamp for this city. The radiance streaming from the face of our blessed Lord and comprising the glory of God, will give light perpetually. This light will exceed that of the midday sun, or that of the reflected light of the moon, and will cause those luminaries to fade into insignificance. If perchance the laws of physics provide for this light to reach around the earth to every country and region, then all the inhabitants of the eternal state will bask in this supernatural radiance. But even if that were not so, at least all people shall see it, for they will make perpetual pilgrimage to the Holy City (Rev. 21:24-26).

Third, at the highest level of authority, the throne of God and of the Lamb will be the center of this kingdom (Rev. 22:1, 3). From this point on there will be no question as to the place and source of authority. The grace of God in Christ will have brought all the inhabitants of the kingdom to their knees in willing servitude, and they will all serve Him in worship in whatever aspect or area of occupation (Rev. 22:3). It is not accidental that this throne is described as the throne of the Lamb. That turns the attention of every heart and mind back to Calvary. It was there that the highest and most important event of the eternities took place. It is that aspect of the glory of God that confirmed the holiness of God and provided propitiation for every citizen in the everlasting kingdom of our Lord and Savior Jesus Christ.

Fourth, at the highest level of apprehension, the inhabitants of this kingdom will see his face (Rev. 22:4). The word "face" indicates that which confronts the eye. It is that portion of the anatomy that fascinates and transfixes the beholder. It is that aspect of being that is the index to all else in a person. It is that detail of Christ that not only provided progressive transformation during all the years prior to the eternal state (2 Cor. 3:18), but it is also that detail that will confirm forever the fixation of divine nature so that His name and all it represents will appear in the foreheads of all His devotees. This qualifies them to rule and reign in whatever capacity He delegates to them (Rev. 22:5).

CONCLUSION

The grand sweep in the purpose of God will have then reached its final conclusion. It exceeds the wildest dreams of men. It reaches beyond anything that any saint can ask or think (Eph. 3:20). "O the depths of the riches both of the wisdom and knowledge of God. How unsearchable are his judgments, and his ways past finding out. . . . For of him, and through him, and to him, are all things: to whom be glory forever. Amen!" (Rom. 11:33, 36). "Even so, come. Lord Jesus" (Rev. 22:20).

THE INSCRIPTION ON THE CROSS OF CHRIST

THE INSCRIPTION ON THE CROSS OF CHRIST

“And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.”  John 19:19

 

Variation. The inscription, which by decree of the Roman governor was placed over the Cross of Christ, is variously recorded in the four Gospels. Mark records it, "The King of the Jews" (Mark 15:26). Luke refers to the same inscription as, "This Is the King of the Jews" (Luke 23:38). Matthew gives even a fuller record, saying, "This Is Jesus the King of the Jews" (Matt. 27:37). But it is left to John to give the fullest record, for he says, "Jesus of Nazareth the King of the Jews" (John 19:19). Now there is no contradiction in these accounts, even though many unthinking scholars have encountered difficulty at this point, for it is easy to see that the entire inscription was this: "This Is Jesus of Nazareth the King of the Jews." As a matter of fact, the evangelists were not so much concerned with the exact and full statement of the inscription as they were the essence of that inscription as they remembered it. In the variations which appear is the stamp of authenticity and genuineness, showing that these men were not in collaboration with one another, but were presenting independent accounts of the same incident as they remembered it.

Translation. But besides the curious fact of variation, there is also the three languages in which this inscription was written. That in itself raises questions which deserve some answer, for it was the Roman governor who commanded that this inscription be so recorded.

The Hebrew language, which was the Aramaic in large part, was local in extent and religious in nature. This language was used in Palestine and comprised the vernacular of the people. It was the nearest to the old language of Israel and the language in which the Old Testament scrolls were written.

The Latin language was the language of the Empire and was therefore imperial and official. This was the language in which the business of the Empire was transacted, and it carried with it all the authority of Caesar and all the impact and might of the Roman Empire.

The Greek language, however, differed from the other two. Whereas the Hebrew was local and religious in nature and extent, and the Latin was imperial and official, the Greek was universal and cultural. It was the language of Alexander and his empire long since succeeded by the Roman Empire, but which still left its mark upon civilization. From the shores of India to the westernmost reaches of the Roman Empire this language had penetrated. And from north to south in the Empire this language had become the cultural and commercial medium of communication. It had become well-nigh the universal language of the then known world.

Signification. Before I speak more at length upon this matter let me call to your attention one other matter about this inscription. John refers to this as a "title" which is equivalent to the term "inscription," and marks the fact that this record was to give information. Both Mark and Luke refer to it as a "superscription" which indicates that this was an imposition upon the Cross for a purpose which is not stated in the word itself. But Matthew refers to this inscription as an "accusation." Therein lies the significance of that inscription.

It must never be forgotten that this person who was hanged upon that Cross was condemned as a criminal and given the sentence of a criminal although the governor himself was unable to find any fault with Him. Now even in that day, as well as this, there was a semblance of justice in the land. And where justice went astray, it was necessary to rationalize the situation. The riot in Ephesus during Paul's stay in that city occasioned no little concern to the Roman official because there was no cause for the riot (Acts 19:40). Pilate was in no less dangerous position. Therefore, he ordered an inscription placed upon the Cross which would give information to the assembled multitudes of the crime of which this man was guilty. Concerning this accusation brought against our Lord, will you note the following five things?

This Accusation Was Universal in Its Extent

The universality of this accusation is indicated by the presence of the three languages in which the charge was inscribed. The racial and religious is indicated by the Hebrew language, the imperial and official by the Latin, and the cultural and commercial by the Greek, and thus the whole world had part in the accusation that was brought against Christ.

Hebrew. The Hebrew of the inscription was for the Jews who dwelt in Palestine and vicinity and who spoke the vernacular of the land. This accusation was their accusation, for they had cried out upon that fateful day "We will not have this man to reign over us; we have no king but Caesar. Away with him. Crucify him, crucify him." (Luke 19:14) With this fact the average school boy is acquainted and asks for no further testimony in support of it.

Latin. The Latin of that inscription was doubly significant to Pilate, for he was the Roman representative in Jerusalem. He was the imperial and official dignitary in that section of the empire to promote the interests of Caesar. Even though he had found no fault with this crucified man, he was duty bound to preserve order and peace among the Jews, which thing he was unable to do on this occasion without satisfying their demand. The most plausible explanation to Rome would be the accusation, "King of the Jews." That would satisfy the hateful craving of the Jews, and it would save the face of Pilate himself.

Greek. Thus far the thinking of men follows in agreement. But it has been forgotten that that inscription was also in Greek. And the Greek carries the universal aspect which is too often overlooked. There was need for that in Greek. Jews had gathered in Jerusalem from the far-flung reaches of the Empire for the feast of the Passover. Having been born and reared in lands beyond the seas where Hebrew was not spoken, and where Latin was not their vernacular, to them that inscription on the Cross would have meant nothing. And yet, it should mean something, for they were involved in that awful crime, and it was their cry that sent this spotless Son to the tree. Since the Greek language was universal, reaching every nook and cranny of the empire and even beyond, it was possible for every person there that day to witness understandingly to the accusation which they brought against the Christ. Furthermore, since this was universal in extent in that day, it is evidence that were it possible for the whole world to have been there that day, the universal verdict would have been against the Christ.

This Accusation Was Spiritual in Its Intent

It must never be forgotten that this was the accusation that was brought against our blessed Lord and written on His Cross. And accusations always have moral intent. They indicate that something is wrong with the accused, and this thing is charged against him by the accuser; or they indicate that something is wrong with the accuser which causes him to bring false charge against the accused. Since Pilate is the one who authorized the inscription on the Cross, it is only to be expected that this accusation represents some conclusion to which he has come during his examination of Christ and the people. A careful study of a few verses in John 18 reveals several very interesting things.

Sovereignty. It will be noted that the charge brought against Christ by the Jews was that He claimed to be "The King of the Jews." For this reason Pilate confronts Him with this charge, "Art thou the King of the Jews" (John 18:33). To this, Christ replies by seeking information concerning the source of his knowledge. When Pilate sarcastically implies that he is not a Jew and must therefore get his information from the Jews, our Lord asserts that His kingdom is not of this world. If His kingdom were of this world the evidence would be overwhelming, for His servants would fight that He might not be delivered into the hands of the Jews. This elicits another question from Pilate, concerning His kingship, to which Christ gives positive answer: "Thou say that I am a king. To this end was I born, and for this cause came I into the world" (John 18:37).

In this statement our blessed Lord definitely confirms the charge that has been brought against Him. He is a king, exercising sway and enjoying sovereignty. His present status is that of sovereignty as indicated by the words, "That I am a king," which are better rendered, "Because I am a king." His sovereignty is consequent upon His incarnation, for He asserted, "To this end have I been born." And the permanence of this sovereignty is indicated by His statement that "for this cause I have come into the world." This meant to Pilate that Christ's sovereignty was a settled fact which would remain permanent and perpetual.

Sphere. But sovereignty is not all that is indicated by the accusation brought against Christ. For it is tacitly implied that when sovereignty is exercised, there must be a sphere in which it is exercised. The Lord did not leave Pilate in doubt as to this, for He declared to him that "for this cause came I into the world." Though there is a sense in which Christ exercises a kingship in the skies, this must never be confused with the thing that Christ declared here. Even though Christ's kingdom is a spiritual kingdom, it is a kingdom that is operating in the realm of the world and consisting in every respect of men and women who walk and talk and live and work as men and women in the flesh. The source of this kingdom is not of this world. The subjects of this kingdom are not of this world. The spirituality of this kingdom is not like the world, but the sphere in which this dominion operates is the world. This made the ears of Pilate tingle, for the world is the place where the Herods, the Caesars, and the Pilates exercise their dominion. Surely this raised the question of subjects in his mind.

Subjects. Nor did Christ intend merely to raise the question of subjects in Pilate's mind. He also made clear declaration on this matter. His accusation charged Christ with the claim that He was merely the king of the Jews. But His sovereignty extended beyond that. His rule extended to everyone, so He said to Pilate: "Everyone that is of the truth hear my voice" (John 18:37). "Everyone?" That word is all-inclusive. That extends beyond the Jews to the nations of the earth. So far as Pilate was concerned, a local dominion operating in submission to Rome was no cause for alarm. But a dominion in the world that touched everyone constituted a threat to Rome, for the Roman Empire covered the then known world. So there is just a hint in the accusation that Pilate had inscribed on the Cross, that he is endeavoring to escape the inevitable significance of these words of Christ. Besides the inclusive nature of this statement, there is also the suggestion of the exclusive. Though this kingdom will include everyone, these will be those who are "of the truth."

Standard. In this statement we shall find the real reason for the rejection of Christ both by the Jews and Pilate. The Jews were not opposed to a king, most of all a king of their own flesh and blood. Nor were they opposed to a king who embodied in himself something of the supernatural. This was sufficiently demonstrated some few months before when Christ by miraculous power fed between five and ten thousand people. They were so enamored with the exploits of this unusual figure who appeared among them that they were about to take Him by force and make Him king. They would have if Christ had not miraculously conveyed Himself out of their midst (John 6:15). Nor were they opposed to a king who would rule the earth, for their hope was that someday a Messiah would come who would trample the nations under foot and make Israel the head of all. Their opposition lay much deeper than any of these things. In fact, the opposition of the world to Christ lies right here at this point. It lies in the spiritual standard of the king and His kingdom.

Only those who "are of the truth" will be subjects in the kingdom of our Lord, and they will hear His voice. Now truth is the standard, and Christ is the living embodiment of that standard. Anything that falls short of that standard is sinful. And they who are sinful refuse to hear His voice, to bow the knee in submission, to seek His mercy and His grace. When it became perfectly evident that this one who claimed to be the king of the Jews was intolerant of all evil and refused to grace a nation or the world with His kingship until they sought Him first as a Savior from their sins, then with deliberate, studied, and virulent hatred they planned His death even to the accusation which they brought against Him. In this superscription written above the Cross is the carefully planned effort of the Jews to cover up their crime by camouflage of plausible words. They were not against Him because He claimed to be a supernatural sovereign, but because He claimed to be a sinless, supernatural sovereign, insisting that His subjects must seek Him first as a savior from their sins. The accusation was designed to hide the truth. But Pilate felt the significance of those words even if he did not see through them. For he wrote those words on the Cross, not as the claim of the Crucified One, but as the truth. And he refused to change them when the Jews assailed him (John 19:21, 22).

This Accusation Was Truthful in Its Content

The expositor of the word would be short-sighted indeed were he to stop at this point in the explanation of this inscription. For the witnesses to this inscription proclaim loudly that it was truthful in content. So note here the fact that this accusation was founded upon the truth, speaking definitely of the historical person, referring clearly to His Messianic office, and pointing unmistakably to His essential nature.

Historical. The historical person is clearly designated by the words, "This is Jesus of Nazareth." "Jesus" is the name which was given, to Him at birth, and Nazareth is the place where He spent the first thirty years of His life. He was known far and wide by these two expressions. His parents always called him "Jesus." His brothers and sisters always referred to Him by this name. The townspeople knew Him by this common name "Jesus." In the outlying villages and countryside He was known by the same name. After beginning His public ministry He was still known by this name, and the people up and down the land came to know Him by the name "Jesus." When they asked the location of His home they always received the reply, "Nazareth." When Philip announced his find to Nathaniel, he said, "We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph" (John 1:45). The many thousands of Jews who were at this Passover and knew this Jesus could nod their heads in assent as they read that much of the inscription on the Cross. For that was true. This was Jesus of Nazareth.

Messianic. But His Messianic office was also included in this inscription in these words, "The King of the Jews." Long centuries before it had been prophesied that He would sit upon the throne of David (Isa. 9:6, 7). And repeatedly from that day the essence of that prophecy was written into other Old Testament books. Even during the centuries when the voice of prophecy was still, from Malachi to John the Baptist, the intense longing for this coming Messiah in Israel was passed from lip to lip, and from heart to heart. When John the Baptist appeared upon the scene his message that "the kingdom of Heaven is at hand" met with immediate reception. The angel made it clear to Mary that her son would sit upon the throne of His father David. Upon beginning His public ministry Nathaniel ascribed to Him immediately His proper title when he said, "Thou art the King of Israel" (John 1:49). From time to time throughout the three and one half years of ministry the people caught faint glimpses of His kingly Qualities and wished to make Him king. On that last memorable visit to Jerusalem, just a few days before this awful event, the crowds saw Him as they had never seen Him before, riding in royal state into the city of His love, and uncontrollable thought and passion seized them, and they vented it in deep-throated praise, "Hosanna: Blessed is the King of Israel that cometh in the name of the Lord" (John 12:13). Surely no one can read this accusation today without affirming that this part of the inscription was also true.

Essential. His essential nature and purpose is the final aspect of the inscription, and this also was true. This is not obvious to an English reader, nor to any reader who does not know the Hebrew language. But it was obvious to everyone who could read that inscription in Hebrew, for it was written in Hebrew. There was the name of Jesus in the original. "Joshua" was that name in Hebrew. And the name "Joshua" is a combination of two Hebrew words, the word "Jehovah" and the word "save." And the two together mean "Jehovah saves." This is the name that Mary was instructed to give her son, "For he shall save his people from their sins" (Matt. 1:21). No one less than Jehovah Himself could redeem His people from their sins. From the first this Jesus laid claim to deity, claiming that He was the great "I AM." That is just another way of saying Jehovah. Repeatedly He barely escaped with His life when they sought to stone Him for such claims. But there were some who recognized Him as Jehovah. His apostles recognized Him and addressed Him as Lord. The woman taken in adultery recognized Him and spoke His title in confession. The blind man whose sight was restored addressed Him in this way. Mary and Martha did not hesitate to call Him Lord. And on the fateful day of crucifixion a dying thief saw Him as Jehovah and begged for His salvation. This, too, is true and has been received by countless millions since then to the salvation of their souls.

Since this accusation is true, not in part, but the whole, there is in it a portent, a prophecy, a promise, a pledge for the future. This truth has not yet been realized, and so as certainly as the future must come, so must this truth be realized in the earth.

This Accusation Was Guaranteed by the Event

This accusation was guaranteed by the Cross, for in the Cross of Christ there was protection for the name of Jehovah, there was preservation of the moral order in the universe, and there was provision of a spiritual basis for the Mediatorial kingdom. Apart from this central fact the accusation would have been false, as the Jews maintained, and at most it would have been sheer folly.

Name Jehovah. The name of Jehovah was protected by the work of the Cross. When the disciples besought Christ to teach them to pray, He granted their request and began this way, "Our Father which art in heaven, Hallowed be thy name" (Matt. 6:9). No matter how well known this prayer may be, few note the fact that the first petition is, "Hallowed be thy name." We are not certain how long this prayer had been known by the disciples before Calvary. But one thing is certain, and that is this, that every time that prayer was prayed, it was a prayer for Calvary. That petition means, "Let thy name be sanctified," or "Set thy name apart from sin once and for all." This Christ did at the Cross. This settled the matter once and for all, whether the name of Jehovah was to be dragged into sin, and whether men would think of Him as a sinful God like to the men over whom He ruled. Pagan religions stand in contrast with the Christian religion in this one respect. Their gods are simply like the men whom they rule. They are sinful. But at Calvary God settled the matter once and for all, so far as His name is concerned. Nothing short of an infinite sacrifice in the person of Jehovah Himself was sufficient to set His name apart from sin.

Moral order. Besides the protection for the name of Jehovah, the moral order of the universe was preserved. Since the universe grows out of the one who creates it, it will be expected that it will be like the one who does the creating. And He who created must also preserve and sustain and govern His universe. Holiness, the chief attribute of Jehovah, is the quality that holds every other virtue of God in order and makes it certain, how every attribute will function. The same quality in God makes it certain how men and nations, angels and cherubim will function. Mysteriously sin entered this universe and the human race, and introduced confusion and uncertainty and chaos and disorder and destruction and death wherever it has gone. Four thousand years of sin and more had wrought its worst among the nations of men, and nothing but the debris and destruction and dirge of an endless funeral train was to be seen, with discouragement and despair for the generations living and those yet unborn. But there was a Cross and a Christ upon that Cross, and Jehovah settling once for all the matter of His universe. There Jehovah made it plain that His universe was moral at heart, that all sin will be judged, and that holiness was guarding and guiding and will yet triumph in the affairs of men.

Kingdom oasis. In the third place, the spiritual basis for a future kingdom was provided at the Cross. The second petition of the prayer which Jesus taught His disciples was "Thy kingdom come." This is the kingdom which was prophesied of old. It is the kingdom for which the patriarchs looked and the people longed. It is the kingdom which John the Baptist and Jesus announced. It is the kingdom of which the princes and priests boasted and about which they knew so little. In their minds race, power, military prowess, military pomp, and political prestige had eclipsed the weightier matters of spiritual life and godliness. Worst of all, they had completely overlooked the fact that no kingdom will stand which is established on sin and sinful nature. These were the matters which no less an expositor of the Old Testament than Nicodemus overlooked. It took Christ to tell him that he needed to be born again. Then when Nicodemus desired to know the process for new birth, again Christ had to remind him that the basis for that was the Cross and the appropriation of the Cross by faith. Now Christ is on the Cross, actually performing and fulfilling the very prediction He had made to Nicodemus three years before. There on the Cross He is laying the foundation for the words which constitute the charge against Him. He is laying the foundation for a spiritual society that bows the knee to the king and who live in righteousness with one another and with God.

In the work of the Cross there is the guarantee that the accusation of the Cross will yet be fulfilled among the sons of men. After the supreme price of the Cross, the king and His kingdom must come.

This Accusation was Prophetic in Its Portent

That this accusation was prophetic of the future is evident and must he the conclusion after noting the truth of that accusation and the guarantee in the crucifixion. But it may still be questioned whether others were able to see that fact that day. And it may be confidently affirmed that they did.

Jews' madness. The Jews cringed before the accusation upon the Cross. "Then said the chief priests of the Jews to Pilate. Write not, The King of the Jews; but that he said, I am King of the Jews" (John 19:21). The scene is graphic and more graphically depicted in the original. John makes it clear that the placing of that title over the Cross in three languages was the specific reason for this action on the part of the Jews. "Then," or as it is more accurately rendered into the English by the Revisers, "Therefore." So baffled and beaten are they to see the very thing now published abroad which they had sought to escape, that time and again they attempted to persuade Pilate to change the writing. "Therefore they kept on saying" to Pilate is the way the Greek puts it. The way they wanted the writing changed is also interesting. They wanted Pilate to write it as the claim of Jesus. But they even wanted that changed. The definite article before "King" they wanted removed, for it spoke of Christ as the one and only king of His kind. As the inscription stood, it was truth with the seal of the Roman government upon it. Probably God knows what fear coursed through the bodies of those brutal and maddened priests as they read those words of truth. Here was truth written boldly and irrevocably, and prophetically announcing the failure of maddened men, the doom of human kingdoms, and the fulfillment of the Kingdom of the Heavens.

Pilate's sadness. The Roman procurator refused to change what he had written. How long Pilate endured the incessant pestering of those Jewish priests it is impossible to tell from the text. But when he finally spoke, he did so with decision and definiteness. And he did it with few words. Three words in the original tell all that he said. Those words present the fearful conclusion to which Pilate had arrived and from which he had sought to escape. But they were true. This was the King of the Jews. And now that he had failed to escape the conniving machinations of the Jews, he determined at the last moment to write the truth in spite of them. And he did write the truth. Now incensed by the Jews who were plaguing him, new courage grips him, and he determines never to change that writing. It would remain permanent. "What I have written, I have written." The seal of Rome is upon it, and it cannot be changed.

Thief’s gladness. But there was another there that day who took even a different attitude toward that accusation than the two we have just mentioned. That was the penitent thief. Although at first those words were nothing more to him than an occasion for mockery, later something happened. In the presence of this unusual criminal, those words lost their lightness. He studied them. They changed. With new insight he began to see that they fitted the individual against whom they were charged. By faith he tested their accuracy and said to Jesus, "Lord, remember me whom thou come into thy kingdom" (Luke 23:42). His faith was instantly rewarded, for the one whom he had addressed turned and addressed him, and like a king made promise and prophecy far beyond the expectations of that thief. "Verily I say unto thee, Today shalt thou be with me in paradise" (Luke 23:43). That was all that was said. But it was sufficient to record for future generations to read. What the thief saw there that day has helped countless others to see the prophecy in those words on the Cross.

Jews in their madness, a Roman in his sadness, and a thief in gladness saw the prophetic truth in those words. Those words are not changed to this day, and will never be changed now, for they have become a part of God's holy and unchangeable Word. It only remains for the time that God has placed in His eternal counsels for those words to come true. As the shadows lengthen across man's little day, there rises before us a Cross on which is inscribed, "This is Jesus of Nazareth the King of the Jews." The shades of night are even now upon us, and soon it will be midnight. Then comes the dawn.