03.03. Christ's Two Advents
Chapter 3 - CHRIST’S TWO ADVENTS The prophecy of Isaiah 9:6-7 came at a time when King Ahaz and the people of Judah had forsaken God. Ahaz had refused the sign of deliverance and was seeking alliance with Assyria to fight off his enemies. The people were turning to mediums and spiritists instead of God for guidance. Isaiah shows in the last verse of chapter eight that many prefer any source of assumed intelligence, even though it is diabolical. In this setting, the prophet said, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20). The fact that man possesses a spirit causes him to seek support for that spirit in the day of mental strain and distress. Therefore, the unsaved person is an open target for “familiar spirits” (Isaiah 8:19). Satan does not allow the vacuum to go without filling it in his own way and for his own purpose. Familiar spirits will tell their clients just what they want to hear. They have no regard for the law of God, because it is their enemy. However, there is one thing for sure, the word which they despise will judge them in the last day. Christ said, “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48). In the midst of the darkness, Isaiah saw the sunrise behind the clouds. There was a brighter day, a day without clouds. It is interesting to observe that the clearest promises of the Messiah have been given in the darkest hours of history. In the dark hour of Adam’s fallen state, God gave the promise of sin’s remedy in the seed of the woman (Genesis 3:15). In the dark hour of Israel’s bondage in Egypt, Israel saw the promised Messiah in the paschal lamb
(Exodus 12:3-10). When the foundation of society in Israel was crumbling with iniquity, God gave the promise of a sure foundation for believers (Isaiah 28:16). When false teachers were overthrowing the faith of some in Paul’s day, the Holy Spirit gave a message through the apostle to Timothy: “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity” (2 Timothy 2:19). As we see the dark clouds gathering in these days of great wickedness and apostasy, our Lord is saying to us through Luke: “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh” (Luke 21:28). This redemption is not that of the soul but of the body (Romans 8:23; Romans 13:11).
Prophecy is to the Christian what a light is in a dark room. Peter said, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2 Peter 1:19). Both the dawning of the day and the rising of the morning star refer to the parousia. The dawning of the day speaks of the anticipation in believers’ hearts caused by the signs of the approaching day of our Lord. Such anticipation produces a great transformation in the hearts of God’s people (1 John 3:2-3). Hence, the unfulfilled prophecy of Scripture is a light that God has provided for the church in her hour of suffering and darkness. Prophecy not only proves the faithfulness of God in the past by prophecies that have been fulfilled, but the unfulfilled prophecies give direction and comfort to His people in the present. Hope is strengthened and sustained by what God has promised for the future. David was living in dark times when God’s message came to him: “The Spirit of the LORD spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow” (2 Samuel 23:2-5). Although David’s house (his family) was not right with God, he knew that God’s covenant was unconditional and everlasting. “A morning without clouds” is a prophecy of the coming kingdom. The darkness before dawn appropriately describes the period preceding the kingdom: “...Weeping may endure for a night, but joy cometh in the morning” (Psalms 30:5). “The night is far spent, the day is at hand...” (Romans 13:12).
Isaiah’s prophecy is in the present tense. “For unto us a child is born, unto us a son is given....” Future things are often expressed in the Hebrew as past, present, or both. To God there is neither past nor future. He is the “I Am.” God “...calleth those things which be not as though they were” (Romans 4:17).
The prophecy in Isaiah 9:6-7 should be viewed as though the Messiah was just born to national Israel, and that nation was also born again to welcome Him
(Isaiah 66:7). “Unto us” refers to the only nation ever elected as a nation. The kingdom is the subject of Old Testament prophecy. Isaiah 9:6-7 has had only a partial fulfillment. A Child has been born, a Son has been given, but the government is not upon Christ’s shoulders. The government is not soteriological but eschatological. During Christ’s personal ministry on earth, He paid tribute to Caesar (Matthew 17:24-27). Caesar was not forced by the righteous rule of Christ over men to pay homage. The Lord Jesus did not rule in “peace” at His first advent (Matthew 10:34). He did not sit on His throne - the throne of David
(Luke 1:32; Revelation 3:21). A world-wide, righteous government and universal peace are inseparable. The prophecy of Jeremiah 23:5-8 prophesies a reigning King. The terms of this prophecy were not fulfilled at Christ’s first advent. The Jews rejected Him at His first advent. They said, “We have no king but Caesar”
(John 19:15). This prophecy, therefore, has been partially fulfilled. Like other Old Testament prophecies, the coming of the Son of God into the world is announced without distinguishing the first from the second advent.
Included in the entire message of Isaiah to King Ahaz are both the first and second advents of Jesus Christ. Isaiah declared that Jehovah had spoken to him. The prophecy is better understood if the word for “confederacy” of Isaiah 8:12 is translated “conspiracy.” Isaiah and his associates were accused of a conspiracy against Ahaz and Judah, because the prophet had condemned the alliance of Ahaz with Assyria. This kind of slander is always expected when God’s true servants oppose professed followers of God who appeal to the heathen for help. When Amos prophesied that Jeroboam would die by the sword and the people would be led into captivity, Amaziah, the priest of Bethel, sent word to Jeroboam, saying, “Amos hath conspired against thee in the midst of the house of Israel...” (Amos 7:10-11). When Paul’s message of truth cut the hearts of the religionists, more than forty conspired that they would eat nothing until they had killed the apostle (Acts 23:12-14). However, Paul was protected from the conspiracy. Condemnation of fleshly activities in professing Christendom will result in conspiracies against God’s men today. Religious flesh is the same in every age. Furthermore, when God’s ministers warn people of the impending judgment of God on an ungodly society before the second advent, religious scoffers say, “...Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation”
(2 Peter 3:4).
Both the first and second advents of Jesus Christ are predicted in Isaiah 9:6-7, without any distinction between the two. This is not unusual from the perspective of Old Testament prophets. Both advents are absolutely necessary for completed redemption with respect to redemption’s application. The Old Testament prophets saw salvation of men in its completion-soul and body. Redemption’s application to the soul takes place when one is regenerated by the Spirit (John 3:8), but its application to the body will not take place until Christ’s second advent (Romans 8:23). Christ’s first advent was in humiliation to purchase redemption for the elect; His second advent will be in power to finalize its application to the elect and to establish the kingdom for them. Each has its appropriate place in God’s eternal purpose. The glory of the second is the reward subsequent to the suffering and application of the first. The first advent of Christ is given in the first part of Isaiah 9:6 - “For unto us a child is born, unto us a son is given....” The incarnation was an absolute necessity. Man can suffer, but he cannot satisfy God by his suffering. God absolutely considered can satisfy, but He cannot suffer. Jesus Christ is both a child born and a Son given. As the “child born,” we have the human nature in which the Son of God could suffer; and as the “Son given,” we have the Divine nature of the Person who alone could satisfy God. Hence, the God-Man is able to suffer the penalty of sin for man and make satisfaction unto God at the same time. As the Mediator between God and man, Jesus Christ-the God-Man-reconciles God to the elect and the elect sinners to God. Jesus Christ restores God’s favor manward in propitiation. He removes our enmity Godward in reconciliation. Reconciliation is objective before it is subjective: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Romans 5:10). Christ’s death on the cross removed the alienation objectively before it is removed subjectively by regeneration. The “child born” and the “Son given” are two statements that predict the hypostatic union-two natures in one Person. Three great areas of study are opened to us in this prophecy of Christ’s first advent:
(1) “Child” and “Son” speak of Christ’s two natures. “Child” is a term used among men. No one would ever speak of God absolutely considered as a “child.” There are references to Jesus Christ as a “babe” (brephos - Luke 2:12), a “child” (paidion - Luke 2:27), a “boy” (pais - Luke 2:43), and a “man” (anthropos - John 19:5; andra - Acts 2:22); but these apply to Him as the One in whom both the Divine and human natures are united. Hence, the “child” is from the earth, but the “Son” is from heaven.
(2) “Child” and “Son” tell us what had a beginning and Who is without beginning. That which was born of the virgin had a beginning, but the Son who assumed that which was born has no beginning. The virgin brought forth the child that was born, but the Father gave the Son who was without human birth.
(3) At the birth of Jesus Christ, there was a “manger” for the child, but there was a “star” for the Son (Matthew 2:2). The shepherds came to view the child, but a choir of angels celebrated the Son (Luke 2:7-14). When Jesus Christ said,
“I thirst,” He was emphasizing His human nature (John 19:28). God does not thirst. When He said, “I and my Father are one,” Christ was stressing His Divine nature (John 10:30). Moreover, when He said, “Come unto me, all ye that labour and are heavy laden, and I will give you rest,” the Lord Jesus was manifesting Himself as the God-Man (Matthew 11:28). The Lord Jesus Christ is equal with the Father but different because He possesses a human nature. He is the incarnate Son. Christ is equal with His brethren but different because He possesses a Divine nature (Hebrews 2:11-18). “Child” and “Son” do not constitute two persons. There is one Person with two natures. Both “child” and “Son” have but one name - “...His name shall be called...,” and upon the shoulders of this Person shall rest the righteous government.
Unto whom is the unique Person of Jesus Christ given? The text says “unto us.” The promise, therefore, was made to Israel through the prophet; but the promise includes the unconditional Abrahamic covenant. By the death of the “seed” (Galatians 3:16), provision was made for the blessings promised in the Abrahamic covenant to come on both Jews and Gentiles (Galatians 3:13-14; Hebrews 2:16). “Unto us” includes all the elect given to Jesus Christ (John 17:2; John 17:6; John 17:9; John 17:11-12; John 17:24). The Son is given to the elect because the elect were given to the Son before the foundation of the world. His name is half Hebrew-Jesus-and half Greek-Christ. Of all the gifts that have come down from the Father of lights, the gift of His Son is the greatest (James 1:17). “Thanks be unto God for his unspeakable gift” (2 Corinthians 9:15). Precious gifts always come wrapped in something less precious, and the gift of God’s Son is not different. The Son of God was wrapped in human nature. His human nature, however, was not something unclean or peccable. The human nature, although infinitely below the dignity of the Divine nature, was holy (Luke 1:35). The second advent of Jesus Christ receives greater emphasis in Isaiah 9:6-7 than the first advent. The first advent is stressed in Isaiah 7:14. Connecting the government of this prophecy with the church will not withstand the test of Scripture. The church cannot be equated with the kingdom of Old Testament prophecy. At the center of Jewish tradition was the belief in a Divine kingdom. The prophet pointed to a King of whose government and peace there shall be no end. To equate the missionary work of the church with the increase of Christ’s government and peace of which there will be no end is exegetical fraud. All missionary work will come to an end when the church has completed her mission on the earth. Some have gone so far as to say the increase of Christ’s government is by the distribution of Bibles and tracts, by building hospitals and schools, and by preaching the gospel under the influence of the Holy Spirit. Conversely, the kingdom will be established by the coming King after the church has been completed and her mission fulfilled.
Christ’s kingdom will be different from His control of the church as her Head and His providential rule over the universe. If Christ were reigning in the kingdom now, all the peoples of the world would recognize His reign. His reign in the kingdom will be visible. Neither His Headship in the church nor His sovereign rule in providence is visible. People in the world at large know nothing about Christ’s present rule. There is a great difference between the rule of the Lord Jesus Christ in the kingdom and his rule in the church. He will rule immediately in the kingdom; whereas, He rules mediately in the church.
Isaiah’s prophecy states: “...the government shall be upon his [Son’s] shoulder [shoulders NASB].” Many expositors write and talk about the supreme, executive power given to Jesus Christ (John 5:22-23), such as forgiveness of sin and punishment of the ungodly. They make a threefold division of the kingdom:
(1) the kingdom of grace,
(2) the kingdom of providence, and
(3) the kingdom of glory. By kingdom of grace, they mean the government of the church is laid upon the shoulders of Christ with a threefold solemnity:
(1) an unalterable decree (Psalms 2:6-8),
(2) a covenant transaction between the Father and the Son (John 17:1-26), and
(3) an oath, ratifying the determination of a council of peace (Psalms 89:3-4; Psalms 89:35). Those who hold this view compare the kingdom and the church. They state that as the kingdom has laws to govern, officers under the king, armies to train, enemies to fight, and fortification to protect, so has the church of Jesus Christ. Therefore, to them the church or kingdom during the Old Testament dispensation was confined to the posterity of Abraham, with the exception of a few proselytes; but now, since the first advent of Christ, the church or kingdom has been extended also to the Gentile nations. But is this the meaning of the government upon Christ’s shoulders in this text? The prophet enlarged upon the meaning of the government of Christ in Isaiah 9:7 - “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.” A correct exegesis of this verse should dispel all confusion on the entire passage under consideration. That which will be given is not the last word on this passage; but it shall be an honest effort, in the light of all Scripture, to arrive at the truth apart from any denominational bias. The exalted and reigning King shall have a name above every name. Following the condescension and humiliation of the eternal Son, Paul said: “...God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Php 2:9-11). “To bend or bow” and “to profess openly” are aspects of the acknowledgement of God’s greatness based on Isaiah 45:23 - “...That unto me every knee shall bow, every tongue shall swear.” There will be a universal acclamation in which angels (“of things in heaven”), men (“and things in earth”), and devils (“and things under the earth”) shall confess the Lordship of Jesus Christ. By the subjects of the righteous government of the King, His name shall be called:
(1) Wonderful: He is wonderful in His eternal generation, birth, life, death, resurrection, ascension, exaltation, and coming kingdom. He is no ninety day wonder, but an eternal Wonder-the Wonder of all wonders. Our Savior and King is beyond our comprehension. Therefore, the first syllable of His name reveals that whatever we may know of the Son’s excellencies, there is still more that is unknown. He is not a miracle-worker, but He Himself is a miracle. As God-Man in one Person, He is a miraculous Personage.
(2) Counsellor: This syllable of His name refers to Christ’s singular capacity for management. Every man, regardless of his position, needs counsellors; but the God-Man is the Wisdom of the Father (Proverbs 8:1-36). In Him are hid all the treasures of wisdom and knowledge (Colossians 2:3). The Lord Jesus never went to college, belonged to any of the sects of His day, or counselled any by human methods. Christ is called Counsellor because He is the Counsellor with God. Before the world was, there was a solemn conclave between Father, Son, and Spirit of their working out the eternal purpose. Christ has preeminence as Counsellor.
(3) Mighty God: In the hypostatic union, the Divine nature is not humanized and the human nature is not deified. The two natures are so united in the one Person that what is peculiar to one nature is often ascribed to the other (John 3:13; Acts 20:28). As the God-Man, Jesus Christ is the Mighty God who has power over all flesh (John 17:2), is able to save to the uttermost (Hebrews 7:25), holds all things together (Colossians 1:17), and shall destroy the wicked one with the brightness of His coming (2 Thessalonians 2:8).
(4) Everlasting Father (Father of eternity): Christ is not called Father in respect to the eternal three. He is the Son in that point of view. How complex is the Person of Jesus Christ! The prophet called Him “child,” “Son,” “Counsellor,” and now “Eternal Father” (Father of eternity). A look at Jesus Christ will save the soul (Isaiah 45:22), but diligent study and patient meditation alone by the child of God can fill the mind with the knowledge of Him who passes knowledge. In what sense is Jesus Christ Father? Is the Son His own Father? The Hebrews had a tradition of calling a person the father of something for which he was responsible for its existence. For example, Jubal is called the father of such as handled the harp and organ; and Jabal was the father of such as dwelt in tents and raised cattle (Genesis 4:20-21). These two men were the inventors of their occupations. Furthermore, according to Jewish custom, the elder brother was the father of the family in the absence of his father. The firstborn took precedence over all and took upon him his father’s position. In this light, since the Lord Jesus will be the only visible Person of the Godhead in the kingdom, He will exercise the Father’s office to His own.
(5) Prince of peace: The Lord Jesus gives individual peace to the elect as they are justified by faith (Romans 5:1). This peace was made by the blood of His cross (Colossians 1:20). When peace has been disturbed, Christ restores it (Isaiah 57:18-19). This peace which we have in a world of disturbance will be perfected in the kingdom.
There will be no end to the increase of Christ’s government and peace. The government shall never have an interregnum. There will never be another king to reign when the Lord Jesus sits on David’s throne. There will never be an end to the government and peace of His kingdom: “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1:32-33). The subject of the kingdom clearly illuminates the past and present. It dispels the darkness of the immediate future for Christians. An explanation of neither the past nor the present can be given unless we consider the ultimate result displayed in the coming kingdom. Salvation is perfected in the kingdom, not in the church. Reigning is in the kingdom, but suffering is in the church. The prophet closed his prophecy by saying, “The zeal of the LORD of hosts will perform this” (Isaiah 9:7). No person can handle the Scripture properly without the correct concept of the kingdom. The establishment of the kingdom will not take place until the Son of Man openly exercises His power and visibly brings all things into subjection to His righteous reign on the earth. He alone will perform this when He comes as King of kings and Lord of lords.