Chapter 19 : Light Through Darkness

The work of God in the earth presents, from age to age, a striking

similarity in every great reformation or religious movement. The

principles of God’s dealing with men are ever the same. The important

movements of the present have their parallel in those of the past,

and the experience of the church in former ages has lessons of great

value for our own time.

No truth is more clearly taught in the Bible than that God by

his Holy Spirit especially directs his servants on earth in the great

movements for the carrying forward of the work of salvation. Men

are instruments in the hand of God, employed by him to accomplish

his purposes of grace and mercy. Each has his part to act; to each

is granted a measure of light, adapted to the necessities of his time,

and sufficient to enable him to perform the work which God has

given him to do. But no man, however honored of Heaven, has

ever attained to a full understanding of the great plan of redemption,

or even to a perfect appreciation of the divine purpose in the work

for his own time. Men do not fully understand what God would

accomplish by the work which he gives them to do; they do not

comprehend, in all its bearings, the message which they utter in his

name.

“Canst thou by searching find out God? canst thou find out the

Almighty unto perfection?” “My thoughts are not your thoughts,

neither are your ways my ways, saith the Lord. For as the heavens

are higher than the earth, so are my ways higher than your ways, and

my thoughts than your thoughts.” “I am God, and there is none like

me, declaring the end from the beginning, and from ancient times [344]

the things that are not yet done.” [Job 11:7; Isaiah 55:8, 9; 46:9, 10.]

Even the prophets who were favored with the special illumination

of the Spirit, did not fully comprehend the import of the revelations

committed to them. The meaning was to be unfolded, from age

to age, as the people of God should need the instruction therein

contained.

Peter, writing of the salvation brought to light through the gospel,

says: Of this salvation “the prophets have inquired and searched

diligently, who prophesied of the grace that should come unto you;

searching what, or what manner of time the Spirit of Christ which

was in them did signify, when it testified beforehand the sufferings of

Christ, and the glory that should follow. Unto whom it was revealed,

that not unto themselves, but unto us they did minister.” [1 Peter

1:10-12.]

Yet while it was not given to the prophets to understand fully

the things revealed to them, they earnestly sought to obtain all the

light which God had been pleased to make manifest. They “inquired

and searched diligently,” “searching what, or what manner of time

the Spirit of Christ which was in them did signify.” What a lesson

to the people of God in the Christian age, for whose benefit these

prophecies were given to his servants! “Unto whom it was revealed

that not unto themselves, but unto us they did minister.” Witness

those holy men of God as they “inquired and searched diligently”

concerning revelations given them for generations that were yet

unborn. Contrast their holy zeal with the listless unconcern with

which the favored ones of later ages treat this gift of Heaven. What a

rebuke to the ease-loving, world-loving indifference which is content

to declare that the prophecies cannot be understood.

Though the finite minds of men are inadequate to enter into the

counsels of the Infinite One, or to fully understand the working

[345] out of his purposes, yet often it is because of some error or neglect

on their own part, that they so dimly comprehend the messages of

Heaven. Not infrequently the minds of the people—and even of

God’s servants—are blinded by human opinions, the traditions and

false teaching of men, so that they are able only partially to grasp the

great things which he has revealed in his Word. Thus it was with the

disciples of Christ, even when the Saviour was with them in person.

Their minds had become imbued with the popular conception of the

Messiah as a temporal prince, who was to exalt Israel to the throne

of universal empire, and they could not understand the meaning of

his words foretelling his sufferings and death.

Christ himself had sent them forth with the message, “The time

is fulfilled, and the kingdom of God is at hand; repent ye, and believe

the gospel.” [Mark 1:15.] That message was based on the prophecy

Light Through Darkness 293

of Daniel 9. The sixty-nine weeks were declared by the angel to

extend to “the Messiah the Prince,” and with high hopes and joyful

anticipations the disciples looked forward to the establishment of

Messiah’s kingdom at Jerusalem, to rule over the whole earth.

They preached the message which Christ had committed to them,

though they themselves misapprehended its meaning. While their

announcement was founded on Daniel 9:25, they did not see, in the

next verse of the same chapter, that Messiah was to be cut off. From

their very birth their hearts had been set upon the anticipated glory

of an earthly empire, and this blinded their understanding alike to

the specifications of the prophecy and to the words of Christ.

They performed their duty in presenting to the Jewish nation the

invitation of mercy, and then, at the very time when they expected

to see their Lord ascend the throne of David, they beheld him seized

as a malefactor, scourged, derided, and condemned, and lifted up on

the cross of Calvary. What despair and anguish wrung the hearts of

those disciples during the days while their Lord was sleeping in the

tomb!

Christ had come at the exact time and in the manner foretold by [346]

prophecy. The testimony of Scripture had been fulfilled in every

detail of his ministry. He had preached the message of salvation, and

“his word was with power.” The hearts of his hearers had witnessed

that it was of Heaven. The Word and the Spirit of God attested the

divine commission of his Son.

The disciples still clung with undying affection to their beloved

Master. And yet their minds were shrouded in uncertainty and

doubt. In their anguish they did not then recall the words of Christ

pointing forward to his suffering and death. If Jesus of Nazareth

had been the true Messiah, would they have been thus plunged in

grief and disappointment? This was the question that tortured their

souls, while the Saviour lay in his sepulcher during the hopeless

hours of that Sabbath which intervened between his death and his

resurrection.

Though the night of sorrow gathered dark about these followers

of Jesus, yet were they not forsaken. Saith the prophet: “When I

sit in darkness, the Lord shall be a light unto me.... He will bring

me forth to the light, and I shall behold his righteousness.” “Yea,

the darkness hideth not from thee; but the night shineth as the day;

the darkness and the light are both alike to thee.” God hath spoken:

“Unto the upright there ariseth light in the darkness.” “I will bring

the blind by a way that they knew not; I will lead them in paths that

they have not known. I will make darkness light before them, and

crooked things straight. These things will I do unto them, and not

forsake them.” [Micah 7:8, 9; Psalm 139:12; 112:4; Isaiah 42:16]

The announcement which had been made by the disciples in the

name of the Lord was in every particular correct, and the events to

which it pointed were even then taking place. “The time is fulfilled,

the kingdom of God is at hand,” had been their message. At the

expiration of “the time”—the sixty-nine weeks of Daniel 9, which

[347] were to extend to the Messiah, “the Anointed One”—Christ had

received the anointing of the Spirit, after his baptism by John in

Jordan. And the “kingdom of God” which they had declared to be

at hand, was established by the death of Christ. This kingdom was

not, as they had been taught to believe, an earthly empire. Nor was

it that future, immortal kingdom which shall be set up when “the

kingdom and dominion, and the greatness of the kingdom under

the whole heaven, shall be given to the people of the saints of the

Most High;” that everlasting kingdom, in which “all dominions

shall serve and obey him.” [Daniel 7:27.] As used in the Bible, the

expression “kingdom of God” is employed to designate both the

kingdom of grace and the kingdom of glory. The kingdom of grace is

brought to view by Paul in the Epistle to the Hebrews. After pointing

to Christ, the compassionate intercessor who is “touched with the

feeling of our infirmities,” the apostle says, “Let us therefore come

boldly unto the throne of grace, that we may obtain mercy, and find

grace.” [Hebrews 4:16.] The throne of grace represents the kingdom

of grace; for the existence of a throne implies the existence of a

kingdom. In many of his parables, Christ uses the expression, “the

kingdom of Heaven,” to designate the work of divine grace upon the

hearts of men.

So the throne of glory represents the kingdom of glory, and this

kingdom is referred to in the Saviour’s words, “When the Son of

man shall come in his glory, and all the holy angels with him, then

shall he sit upon the throne of his glory; and before him shall be

gathered all nations.” [Matthew 25:31, 32.] This kingdom is yet

future. It is not to be set up until the second advent of Christ.

The kingdom of grace was instituted immediately after the fall

of man, when a plan was devised for the redemption of the guilty

race. It then existed in the purpose and by the promise of God; and

through faith, men could become its subjects. Yet it was not actually

established until the death of Christ. Even after entering upon his [348]

earthly mission, the Saviour, wearied with the stubbornness and

ingratitude of men, might have drawn back from the sacrifice of

Calvary. In Gethsemane the cup of woe trembled in his hand. He

might even then have wiped the blood-sweat from his brow, and

have left the guilty race to perish in their iniquity. Had he done this,

there could have been no redemption for fallen men. But when the

Saviour yielded up his life, and with his expiring breath cried out,

“It is finished,” then the fulfillment of the plan of redemption was

assured. The promise of salvation made to the sinful pair in Eden

was ratified. The kingdom of grace, which had before existed by the

promise of God, was then established.

Thus the death of Christ—the very event which the disciples

had looked upon as the final destruction of their hope—was that

which made it forever sure. While it had brought them a cruel

disappointment, it was the climax of proof that their belief had been

correct. The event that had filled them with mourning and despair,

was the which opened the door of hope to every child of Adam, and

in which centered the future life and eternal happiness of all God’s

faithful ones in all the ages.

Purposes of infinite mercy were reaching their fulfillment, even

through the disappointment of the disciples. While their hearts had

been won by the divine grace and power of His teaching, who “spake

as never man spake,” yet intermingled with the pure gold of their love

for Jesus, was the base alloy of worldly pride and selfish ambitions.

Even in the passover chamber, at that solemn hour when their Master

was already entering the shadow of Gethsemane, there was “a strife

among them, which of them should be accounted greatest.” [Luke

22:24.] Their vision was filled with the throne, the crown, and the

glory, while just before them lay the shame and agony of the garden,

the judgment-hall, the cross of Calvary. It was their pride of heart,

their thirst for worldly glory, that had led them to cling so tenaciously

to the false teaching of their time, and to pass unheeded the Saviour’s [349]

words showing the true nature of his kingdom, and pointing forward

to his agony and death. And these errors resulted in the trial—sharp

but needful—which was permitted for their correction. Though the

disciples had mistaken the meaning of their message, and had failed

to realize their expectations, yet they had preached the warning given

them of God, and the Lord would reward their faith, and honor their

obedience. To them was to be intrusted the work of heralding to all

nations the glorious gospel of their risen Lord. It was to prepare

them for this work, that the experience which seemed to them so

bitter had been permitted.

After his resurrection, Jesus appeared to his disciples on the

way to Emmaus, and “beginning at Moses and all the prophets, he

expounded unto them in all the Scriptures the things concerning

himself.” [Luke 24:27.] The hearts of the disciples were stirred.

Faith was kindled. They were “begotten again unto a lively hope,”

even before Jesus revealed himself to them. It was his purpose

to enlighten their understanding, and to fasten their faith upon the

“sure word of prophecy.” He wished the truth to take firm root in

their minds, not merely because it was supported by his personal

testimony, but because of the unquestionable evidence presented by

the symbols and shadows of the typical law, and by the prophecies of

the Old Testament. It was needful for the followers of Christ to have

an intelligent faith, not only in their own behalf, but that they might

carry the knowledge of Christ to the world. And as the very first step

in imparting this knowledge, Jesus directed the disciples to “Moses

and the prophets.” Such was the testimony given by the risen Saviour

to the value and importance of the Old-Testament Scriptures.

What a change was wrought in the hearts of the disciples, as

they looked once more on the loved countenance of their Master!

[350] [Luke 24:27.] In a more complete and perfect sense than ever before,

they had “found him, of whom Moses in the law, and the prophets,

did write.” The uncertainty, the anguish, the despair, gave place to

perfect assurance, to unclouded faith. What marvel that after his

ascension they “were continually in the temple, praising and blessing

God.” The people, knowing only of the Saviour’s ignominious death,

looked to see in their faces the expression of sorrow, confusion, and

defeat; but they saw there gladness and triumph. What a preparation

these disciples had received for the work before them! They had

passed through the deepest trial which it was possible for them to

experience, and had seen how, when to human vision all was lost, the

word of God had been triumphantly accomplished. Henceforward

what could daunt their faith, or chill the ardor of their love? In the

keenest sorrow they had “strong consolation,” a hope which was

as “an anchor of the soul, both sure and steadfast.” [Hebrews 6:18,

19.] They had been witness to the wisdom and power of God, and

they were “persuaded, that neither death, nor life, nor angels, nor

principalities, nor powers, nor things present, nor things to come, nor

height, nor depth, nor any other creature” would be able to separate

them from “the love of God, which is in Christ Jesus our Lord.” “In

all these things,” they said, “we are more than conquerors through

Him that loved us.” [Romans 8:38, 39, 37.] “The Word of the Lord

endureth forever.” [1 Peter 1:25.] And “who is he that condemneth?

It is Christ that died, yea rather, that is risen again, who is even at the

right hand of God, who also maketh intercession for us.” [Romans

8:34.]

Saith the Lord: “My people shall never be ashamed.” [Joel 2:26.]

“Weeping may endure for a night, but joy cometh in the morning.”

[Psalm 30:5.] When on his resurrection day these disciples met the

Saviour, and their hearts burned within them as they listened to his

words; when they looked upon the head and hands and feet that had

been bruised for them; when, before his ascension, Jesus led them

out as far as Bethany, and, lifting up his hands in blessing, bade [351]

them, “Go ye into all the world, and preach the gospel,” adding, “Lo,

I am with you alway;” [Mark 16:15; Matthew 28:20.] when on the

day of Pentecost the promised Comforter descended, and the power

from on high was given, and the souls of the believers thrilled with

the conscious presence of their ascended Lord,—then, even though,

like his, their pathway led through sacrifice and martyrdom, would

they have exchanged the ministry of the gospel of his grace, with

the “crown of righteousness” to be received at his coming, for the

glory of an earthly throne, which had been the hope of their earlier

discipleship? He who is “able to do exceeding abundantly above all

that we ask or think,” had granted them, with the fellowship of His

sufferings, the communion of his joy,—the joy of “bringing many

sons unto glory,” joy unspeakable, “an eternal weight of glory,” to

which, says Paul, “our light affliction, which is but for a moment,”

is “not worthy to be compared.”

The experience of the disciples who preached the “gospel of

the kingdom” at the first advent of Christ, has its counterpart in

the experience of those who proclaimed the message of his second

advent. As the disciples went out preaching, “The time is fulfilled,

the kingdom of God is at hand,” so Miller and his associates proclaimed

that the longest and last prophetic period brought to view in

the Bible was about to expire, that the Judgment was at hand, and

the everlasting kingdom was to be ushered in. The preaching of

the disciples in regard to time was based on the seventy weeks of

Daniel 9. The message given by Miller and his associates announced

the termination of the 2300 days of Daniel 8:14, of which the seventy

weeks form a part. The preaching of each was based upon the

fulfillment of a different portion of the same great prophetic period.

Like the first disciples, William Miller and his associates did not,

themselves, fully comprehend the import of the message which they

bore. Errors that had been long established in the church prevented

[352] them from arriving at a correct interpretation of an important point in

the prophecy. Therefore, though they proclaimed the message which

God had committed to them to be given to the world, yet through a

misapprehension of its meaning, they suffered disappointment.

In explaining Daniel 8:14, “Unto two thousand and three hundred

days, then shall the sanctuary be cleansed, “Miller, as has been stated,

adopted the generally received view that the earth is the sanctuary,

and he believed that the cleansing of the sanctuary represented the

purification of the earth by fire at the coming of the Lord. When,

therefore, he found that the close of the 2300 days was definitely

foretold, he concluded that this revealed the time of the second

advent. His error resulted from accepting the popular view as to

what constitutes the sanctuary.

In the typical system,—which was a shadow of the sacrifice and

priesthood of Christ,—the cleansing of the sanctuary was the last

service performed by the high priest in the yearly round of ministration.

It was the closing work of the atonement,—a removal or

putting away of sin from Israel. It prefigured the closing work in the

ministration of our High Priest in Heaven, in the removal or blotting

out of the sins of his people, which are registered in the heavenly

records. This service involves a work of investigation, a work of

judgment; and it immediately precedes the coming of Christ in the

clouds of heaven with power and great glory; for when he comes,

every case has been decided. Says Jesus, “My reward is with me, to

give every man according as his work shall be.” [Revelation 22:12.]

It is this work of judgment, immediately preceding the second advent,

that is announced in the first angel’s message of Revelation

14:7: “Fear God, and give glory to him; for the hour of his Judgment

is come.”

Those who proclaimed this warning gave the right message at the

right time. But as they early disciples declared, “The time is fulfilled,

and the kingdom of God is at hand,“ based on the prophecy of Daniel [353]

9, while they failed to perceive that the death of the Messiah was

foretold in the same scripture, so Miller and his associates preached

the message based on Daniel 8:14 and Revelation 14:7, and failed to

see that there were still other messages brought to view in Revelation

14, which were also to be given before the advent of the Lord. As

the disciples were mistaken in regard to the kingdom to be set up

at the end of the seventy weeks, so Adventists were mistaken in

regard to the event to take place at the expiration of the 2300 days.

In both cases there was an acceptance of, or rather an adherence

to, popular errors that blinded the mind to the truth. Both classes

fulfilled the will of God in delivering the message which he desired

to be given, and both, through their own misapprehension of their

message, suffered disappointment.

Yet God accomplished his own beneficent purpose in permitting

the warning of the Judgment to be given just as it was. The great day

was at hand, and in his providence the people were brought to the

test of a definite time, in order to reveal to them what was in their

hearts. The message was designed for the testing and purification

of the church. They were to be led to see whether their affections

were set upon this world or upon Christ and Heaven. They professed

to love the Saviour; now they were to prove their love. Were they

ready to renounce their worldly hopes and ambitions, and welcome

with joy the advent of their Lord? The message was designed to

enable them to discern their true spiritual state; it was sent in mercy

to arouse them to seek the Lord with repentance and humiliation.

The disappointment also, though the result of their own misapprehension

of the message which they gave, was to be overruled for

good. It would test the hearts of those who had professed to receive

the warning. In the face of their disappointment, would they rashly

give up their experience, and cast away their confidence in God’s

Word? or would they, in prayer and humility, seek to discern where

[354] they had failed to comprehend the significance of the prophecy?

How many had moved from fear, or from impulse and excitement?

How many were half-hearted and unbelieving? Multitudes professed

to love the appearing of the Lord. When called to endure the scoffs

and reproach of the world, and the test of delay and disappointment,

would they renounce the faith? Because they did not immediately

understand the dealings of God with them, would they cast aside

truths sustained by the clearest testimony of his Word?

This test would reveal the strength of those who with real faith

had obeyed what they believed to be the teaching of the Word and

the Spirit of God. It would teach them, as only such an experience

could, the danger of accepting the theories and interpretations of

men, instead of making the Bible its own interpreter. To the children

of faith the perplexity and sorrow resulting from their error, would

work the needed correction. They would be led to a closer study of

the prophetic word. They would be taught to examine more carefully

the foundation of their faith, and to reject everything, however widely

accepted by the Christian world, that was not founded upon the

Scriptures of truth.

With these believers, as with the first disciples, that which in the

hour of trial seemed dark to their understanding, would afterward

be made plain. When they should see the “end of the Lord,” they

would know that notwithstanding the trial resulting from their errors,

his purposes of love toward them had been steadily fulfilling. They

would learn by a blessed experience that he is “very pitiful, and of

tender mercy;” that all his paths “are mercy and truth unto such as

keep his covenant and his testimonies.”