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 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 understand fully
the working 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 so blinded by human opinions, the
traditions and false teaching of men, 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
the 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
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
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
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 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; Psalms 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 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 4:15, 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
Christ. Even after entering upon His 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 that 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 though 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 the 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 words showing the true nature of His kingdom, and pointing forward to His agony
and death. And these error 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
entrusted 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
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 into 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 all 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! Luke 24:32. 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 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, had 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
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 the early disciples declared,
"The time is fulfilled, and the kingdom of God is at hand,"
based on the
prophecy of Daniel 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 they had failed to comprehend the significance of the prophecy? How many
had moved from fear, or from impulse and excitement? How many were halfhearted 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."