(in "Watchword and Truth" Nov. 1904.) (Concluded from page 213.)

In speaking of the final state the Editor says, "Then will come 'the new heavens and new earth wherein dwelleth righteousness,' and 'into that new sphere of glory will come the new Jerusalem, and the new humanity under the one Head to be in blessing forever.' But because this ' Son of Man' is also ' Son of God,' there will not be a glory to which He is heir, as the only begotten Son of God, into which this redeemed multitude will not be received as 'heirs of God and joint-heirs of Jesus Christ;' the whole of redeemed humanity will enter into its 'inheritance, incorruptible, undefiled, and that fadeth not away, reserved in heaven' for them all."

No distinction is made by the Editor between the heavenly and the earthly portions:but when Eph. 1:10, tells us "that in the dispensation of the fulness of times, He might gather together in one all things in Christ both which are in heaven, and which are on earth," it evidently means that such being the great consummation at the end, it is a condition of things that will endure forever. Therefore, there will be both heavenly and earthly glory forever in the Kingdom of God, and a heavenly and an earthly people of those who are redeemed, as other scriptures show. And as to saying that "into that new sphere of glory (the new heavens and new earth) will come the new Jerusalem," this is leaving out the truth that according to Rev. 21:, the new Jerusalem descends from heaven not once only, but twice-once at the beginning of the Millennium (ver. 10), and again at the beginning of the eternal state of glory (ver. 2) described in the first eight verses. But when the picture of the events of time is complete, in chap. 20:, and a view of the descent of the new Jerusalem and of the blessedness of the eternal state has been presented in the earlier verses of chap. 21:; then, a separate, retrospective vision of the new Jerusalem is set before us from 21:9, on through the earlier verses of chap. 22:This review, or vision, evidently present the new Jerusalem at the dawn of the Millennium, for the tree of life is mentioned, and the leaves of the tree are for the "healing of the nations;" showing thus that time is still continued. It is the glory of the new Jerusalem-the glory of the heavenly state, shining upon the earth, during the millennial period.

Therefore in this review the new Jerusalem descends from heaven (21:9) to begin the Millennium, "having the glory of God," which harmonizes with Rom. 5:2, " We rejoice in hope of the glory of God;" and again "when Christ who is our life shall appear then shall ye also appear with Him in glory " (Col. 3:4). "Then the nations of them that are saved (on earth), shall walk in the light of it and the kings of the earth do bring their glory and honor unto it." They pay homage to that which is above them. Thus the heavenly state of the new Jerusalem is distinguished from the earthly state in the Millennium -and so also, as we shall see, in the eternal state. It comes down from God, out of heaven (21:2) but it does not say it comes to the earth; the contrary is shown. There is "no temple in it," but there will be a temple in the Jerusalem on earth. "And the city had no need of the sun … and there shall be no night there;" but on earth, while it "remains," "day and night shall not cease." There is no merging of the two conditions. And even where it is said, as to the eternal state (21:3), "the tabernacle of God is with men," "and God shall wipe away all tears from their eyes; and there shall be no more death"-clearly referring to men on earth-still it is not that His heavenly saints (who are His "tabernacle ") will be on earth; for were it so, God Himself would make His abode on earth:but there will be intimate association between heaven and earth.

This is foreshadowed, as to Millennial times, by "Jacob's ladder," set up on earth, and reaching to the heavens, angels ascending and descending upon it. And again in the vision on the mount, when Moses and Elias talking with Jesus in heavenly glory were seen by the disciples:this, Peter tells us, was " the power and coming of our Lord Jesus Christ."

But if the holy city, Jerusalem, comes down from heaven for the Millennium, and yet does not come to the earth, but remains distinct from it, it shows that the same thing is true as regards the eternal state. The city descends again from heaven, but abides forever a heavenly city. There will be therefore saints on earth, and saints in heaven, of the redeemed family, forever.

All Scripture is in harmony as to this. "The new heaven and the new earth," take the place of the first heaven and the first earth; but as this "first heaven" in connection with the "first earth," is not the heaven of God's dwelling place, neither is this "new heaven " God's dwelling place; it is, as it were, but the envelope of the earth. It is not the heaven where Jesus is, and where He went to prepare a place in the Father's house, for those for whom there is a "hope laid up in heaven " (Col. 1:5).

As to the earthly hope, not only will Israel and saved Gentiles inherit the earth in the Millennium, but the first three verses of Rev. 21:show that "men" will be on the "new earth," while, as already seen, in intimate association with the glory of the heavenly Jerusalem. Redeemed people will also dwell on the "new earth," in the eternal state, as well as during the Millennium. This distinction is uniformly maintained in Scripture, as in Eph. 3:15. "Of whom (the Father of our Lord Jesus Christ), the whole (or every) family in heaven and earth is named."

One extreme view would exclude the earth, as an abode for redeemed people for eternity; another would exclude heaven, and reduce all to an earthly hope. But Scripture sets forth both sides:a heavenly hope for heavenly saints, and an earthly hope for earthly saints. This is the harmonious doctrine of Scripture. Old Testament saints, the Church, and martyrs of the "tribulation" period, are marked out by Scripture to inherit heavenly glory; but Israel and saved Gentiles, to inherit the earth:the latter two classes, during the Millennium. In the eternal state, in connection with the new heaven and new earth, "men " are spoken of:" the tabernacle of God is with men;" but in view of Isa. 66:22 are we not assured that Israel, as a nation, will exist forever? " For as the new heavens, and the new earth which I will make shall remain before Me, saith the Lord, so shall your seed and your name remain before Me." The teaching of Scripture therefore is that there will be redeemed saints on earth, and redeemed saints in heaven in the eternal state:all will know Him as Head and Lord and Saviour; but there will be various relationships, plainly delineated in Scripture. See Numerical Bible-Hebrews-Revelation, p. 487. Those only who are of this present dispensation being of the Church which is His Body" (Eph. 1:22; i Cor. 12:13; Acts 1:5; Acts 2:14). E. S. Lyman