THE TWENTY-FIFTH CHAPTER OF MATTHEW

“This chapter does not, as has been supposed, describe the great trial, but the separation between the righteous and wicked, which will be accomplished by the resurrection of the just. And when the separation is accomplished; Christ will address each party, and show why he has made this separation. But through the whole scene, he acts the part of the executor of judgment.” Query— Did the judgment, or trial of the dead, begin to sit when they took away the papal dominion in 1798? See Daniel 7:26, compared with Daniel 7:9, 10.JEO 97.3

The reader cannot fail to be deeply interested in these extracts from Bliss and Litch. We do not indorse every idea. Indeed, there is a degree of confusion in the language which shows that the subject was not wholly clear. Thus, while Elder Litch teaches that the session of the judgment must be before Christ comes, and even though it might have commenced at the end of the 1,260 days, he seems also to teach that Christ comes to this tribunal when he descends to earth. This cannot be, as has been fully shown in a former article.JEO 97.4

But this reasoning of Elder Litch relative to the investigation and decision of the cases of the righteous before the resurrection, is weighty and conclusive. It is worthy of notice that he places this judgment of the righteous at the tribunal of the Father, as presented in Daniel 7. He believed that this part of the judgment work was to be fulfilled while the living were yet in probation; for he suggested that it commenced in 1798, with the ending of the 1,260 years. These able writers saw the fact that this work must take place before the resurrection of the just, but they did not see the time and place for the work. They did not see the heavenly sanctuary, and therefore had no clear idea of the concluding work of human probation, as presented to us in the Saviour’s ministration before the ark of God’s testament. The temple of God in heaven reveals the very nature of this work, and the prophetic periods mark its time. The proclamation of the angel that the hour of his judgment is come, and his solemn oath to the time, gives to mankind the knowledge of this great work, and the certainty that the present is the time of the dead that they should be judged. This doctrine is of the highest practical importance. It shows that we are now in the antitype of the great day of atonement. Our business should be the affliction of our souls and the confession of our sins.JEO 98.1

At the ascension of our Lord, he entered the heavenly temple and sat down upon his Father’s throne, a great High Priest after the order of Melchizedek. Psalm 110:1, 4; Hebrews 8:1, 2. But when he returns in his infinite majesty as King of kings, he sits upon his own throne, and not upon that of his Father. He speaks thus of his descent from heaven:—JEO 99.1

“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.” Matthew 25:31.JEO 99.2

It is evident, therefore, that there is a space of time at the conclusion of our Lord’s work in the temple in heaven, in which his priestly office is exchanged for his kingly dignity; and this transition is marked by his relinquishing his place upon the throne of his Father, and assuming his own throne. The judgment session of Daniel 7:9-14 is the time and place of this transition. Our Lord plainly distinguishes these two thrones:—JEO 99.3

“To him that overcometh will I grant to sit with me in MY throne, even as I also overcame, and am set down with my Father in his throne.” Revelation 3:21.JEO 99.4

The Saviour’s reception of his own throne preparatory to his second advent, is described in Psalm 45. As Psalm 110 makes prominent his priestly office upon his Father’s throne, so Psalm 45 describes his kingly office and work upon his own throne:—JEO 99.5

“My heart is inditing a good matter: I speak of the things which I have made touching the king; my tongue is the pen of a ready writer. Thou art fairer than the children of men; grace is poured into thy lips; therefore God hath blessed thee forever. Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee. Thy throne, O God, is forever and ever; the scepter of thy kingdom is a right scepter. Thou lovest righteousness, and hatest wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” Psalm 45:1-7.JEO 100.1

This personage who is fairer than the sons of men, can be no other than the King in his beauty (Isaiah 33:17), who is to be admired in the day of his advent by all them that believe. 2 Thessalonians 1:10. The time when he rides forth for the destruction of his enemies is presented in Revelation 19:11-21.JEO 100.2

The words of Paul establish the fact that this psalm relates to Christ, some of its words being addressed to him by his Father when he invests him with his kingly office and throne. Thus Paul quotes and comments:—JEO 100.3

“But unto the Son he saith, Thy throne, O God, is forever and ever; a scepter of righteousness is the scepter of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” Hebrews 1:8, 9.JEO 100.4

The relation of these two thrones to the work of our Lord is very important to be understood. As a priest after the order of Melchizedek, who was both priest and king (Genesis 14:18-20; Psalm 110:1, 4; Hebrews 7:1-3), the Saviour has had a joint rule with his Father upon the throne of the universe. Zechariah 6:12, 13. His office of priest-king continues till his Father makes his enemies his footstool. Then he delivers up the kingdom which he has shared with his Father to him alone, that God may be all in all. 1 Corinthians 15:24-28. His reign upon the throne of his Father ends with all his enemies being given to him for destruction.JEO 100.5

The throne given him when his priesthood ends is that which he inherits as David’s heir. On that throne he shall reign over the immortal saints for endless ages. Luke 1:32, 33; Isaiah 9:6, 7. Upon the throne of the Father he had a joint rule as priest-king; upon his own throne his people have a joint rule with him. The first ends, that God may be all in all; the second is a reign that shall continue forever.JEO 101.1