The Most Dramatic Event of all Time

[Resource Manager]

 

The Most Dramatic Event of all Time

 

BY REQUEST

 

A Lecture on a subject

taken from the Bible.

Published by Request.

 

The Most Dramatic Event of all Time.

 

IT is obvious that when we speak of the most dramatic event of all time we only express an individual opinion. There will be a general agreement as to the meaning of the words so that this subject is quite intelligible, but there may be very wide divergence of opinion as to the particular event in history in which the elements of the dramatic were most conspicuous. When, therefore, we single out a certain incident and give it pride of place we only express our own opinion.

 

No one who is well acquainted with Scripture will question the propriety of choosing such a subject as this for a Bible discourse. Whether we deal with the great events of the past or of the future, our realization of their truth and meaning depends very largely on our grasp of their dramatic qualities.

 

Dramatic events mentioned in the Bible have generally been terrible events, exhibiting the sinfulness of man, the power and justice of God, and the awfulness of divine retribution. A student of the Bible is led to the conclusion that the great crises in the history of God’s dealings with men have been given purposely a dramatic setting, in order that the lesson should go home with greater force to all who see and hear.

 

No better example of this fact can be cited than the deliverance of Israel from Egypt. Probably most readers will agree that the most dramatic event of Bible history is to be found in the Exodus. From a calm beginning it worked up to a staggering climax.

 

The last interview with Pharaoh; the angry words: “Get you out. See my face no more”; the righteous wrath of the answer in which Moses gave the last message from God, accepting Pharaoh’s ruling, only charged with a new meaning. Then the hasty preparations, the mysterious symbolism of the pilgrim’s bitter feast and the blood-sprinkled door-posts, the cry of anguish through all the land of Egypt, the grief and bewilderment caused by a calamity so personal yet national in its import and extent. Finally the last mad effort to secure vengeance resulting in the culminating act of divine retribution.

 

There has surely been nothing more dramatic in all the history of God’s dealings with humanity in the past. We have an assurance in the Bible, however, that there is an event yet future which will surpass it. It is not merely that we form this opinion through drawing a comparison between the history of the past and prophecies regarding the future. The Bible itself makes the comparison.

 

It was because of the dramatic character of the deliverance from Egypt that such frequent reference was made to that event as a way mark in the history of God’s dealings with mankind. The prophet Jeremiah informs us that there is coming a time when men shall no longer say: “The Lord liveth who brought up the Children of Israel out of the land of Egypt, but The Lord liveth who brought up and led the seed of the house of Israel out of the North country and from all countries whither I had driven them, and they shall dwell in their own land.”

[Resource Manager]

Surely, then, we have good reason for concluding that the most dramatic event of all time will be in connection with the restoration of Israel, when the Messiah will be on the scene, the prophet like unto Moses, the priest after the order of Melchizedek, the king of the line of David. There will be a fitting climax to the extraordinary history of Israel. The long period of evil, furnishing as it does so many evidences of divine prescience, has appealed in many ways to the reason of man. The Jews have indeed been God’s “witnesses” even in the days of their dispersion. When the time of regathering comes there will be another manifestation of divine power of such dramatic character that even the dullest of ears will hear of it and the poorest of imaginations will be stirred by it.

 

It certainly seems that in these days one of the greatest difficulties experienced by one who attempts to expound Scripture is to stir the imaginations of those who hear sufficiently for them to apprehend realities. Our imaginative faculties are of great value to us so long as they are subservient to reason. They enable us to bring ourselves closely into touch with matters which by time and circumstance are far removed from us, or, as it is sometimes expressed, they enable us to realise truths.

 

In these days there are few people who can bring themselves to believe that Bible prophecy deals with realities. They may recognise clearly enough that the Scriptures foretell a glorious restoration for Israel. They may admit the utter futility of the old attempts to explain away the prophecies of the Old Testament. They may go the whole length with some of the most prominent of modern preachers and admit that the early Christians cherished the same hope, expecting that the glories of Israel’s, restoration would bring the perfection of Heaven down to Earth. In spite of all this they often fail to come any nearer to a recognition of realities.

 

Some candid preachers have admitted all that we would desire of them as to the meaning of the prophecies concerning the restora­tion of Israel, but instead of being put into a new path of most promising investigation by these confessions, they have simply been led to discard the Bible as a book convicted after all, of being Jewish in thought and quite out of harmony with Gentile culture.

 

There can be no doubt that this attitude precludes people from seeing some of the clearest evidence that the Bible is divine. If one is determined not to follow any line of investigation which involves the literal fulfilment of prophecy, or the actuality of God’s judgments, his “Christian evidence” is inevitably confined to a pitiably narrow margin of unconvincing sentiment. A student of practical chemistry who refused to countenance anything in the nature of experiment or demonstration would be in no worse case.

 

The history of the Jews is full of testimony regarding the awful realities of Scripture prophecy. Even the details as to the abject misery and degradation that should come upon them in the days of the great siege were fulfilled with horrifying exact­ness. Their existence in the lands of their enemies, scattered among all nations and hated and persecuted everywhere, has only been another evidence of the literal character of the con­demnation.

 

One who is well acquainted with the language used in the songs of the restoration will be able to call to mind many passages in which the evil and the good are inseparably blended.

[Resource Manager]

The first chapter of Isaiah is concerning Judah and Jerusalem, a terrible indictment of the nation for its sins, with predictions of punishment to come. The second chapter is a vision concerning Judah and Jerusalem, declaring that in the last days the conditions shall be reversed. The law of God will go forth from the once down-trodden city, bringing peace to all mankind.

 

Many of the prophecies of the restoration are framed in contrast with the prophecies of evil, as if ancient seers could discern afar off the tortuous perversions of the modern theologian. The predictions of future restoration are put in such a way as to defy the efforts of Gentile opponents.

 

“He that scattered Israel will gather him.” The cities that have been waste and desolate are to be built and inhabited. The people who have been in their enemies’ lands are to be brought into their own land and God will hide His face no more from them. As they have been a curse among the heathen so they shall be a blessing. As God has watched over them to root out and to destroy, so He will watch over them to build and to plant.

 

If the student turns to the New Testament he does not escape from these realities. The Lord Jesus was proclaimed even before His birth as the one who was to sit on the throne of His father David and to bring peace to the earth. Just before He was taken to heaven, the disciples to whom He had explained all the Scriptures concerning Himself, asked: “Wilt thou at this time restore again the kingdom to Israel? “He had declared that when He came in glory He should sit on the throne of His glory, and He had declared that in the day of regeneration, when He should sit on this throne, the disciples should sit on thrones judging the twelve tribes of Israel (see Acts 1:6; Matthew 25:31-46; 19:28).

 

In all parts of the Bible the reality of this restoration of Israel is pressed upon us with insistent iteration and with such force and variety of language that the most prejudiced of opponents relinquishes his efforts to resist it. Men may or may not believe in the final restoration of Israel, but they have to admit that the prophets taught it and the first Christians believed in it.

 

In the prophetic record there is an extraordinary agreement as to the circumstances of the time of the end. The prophet Isaiah speaks of the birth pangs and deliverance of the nation. Jeremiah speaks of the latter days and Jacob’s time of trouble, out of which he shall be delivered. Ezekiel deals with the res­toration in detail, showing that it would be a gradual process. The first movement was to be like the shaking among the dry bones of down-trodden Israel. Then there was to be a gradual growth of sinews, flesh, and skin, but still no life in them until the spirit of God should breathe upon them. Surely this is an obvious figure of a gradual, partial restoration in which at first the power of God would not appear.

 

Ezekiel shows in the thirty-eighth chapter of his book that in the latter days during the early stages of the restoration a confederacy of nations is to come out of the North to over­whelm the nation in the first feeble days of renovation. In the extreme hour of trouble God will interfere and give deliverance. Daniel speaks of such an invasion of the Holy Land “at the time of the end,” a time of trouble such as there never was on earth before, and then deliverance.

[Resource Manager]

Joel predicts a great preparation for war among the Gentiles, the gathering of all nations into the valley of Jehoshaphat, and then the Lord will “roar out of Zion for the salvation of His people.”

 

Zechariah predicts the gathering of all nations against Jerusalem and a terrible time of trouble for the Jews. Then the Lord shall go forth against those nations and Israel will be delivered.

 

The Lord Jesus speaks of wars, rumours of wars and terrible sights leading to the time when they shall see the sign of the Son of Man in the heavens. Then the tribes of the earth will mourn, but disciples will see that the time of their redemption has come.

 

The last book of the Bible speaks of the gathering of nations to the war of Armageddon (Hill of Megiddo, the great battle­field of Palestine, as the late Lord Kitchener showed). Then the Lord will appear as unexpectedly as a thief, bringing deliverance and blessing to those who are found clothed and watching for Him.

 

In all these passages there is complete agreement as to Jacob’s time of trouble out of which God will save him. In one of them —Zechariah, chapter twelve—there is a definite indication as to the way in which the Jews will be converted to Christianity. We are told that at the time of their deliverance from all their enemies there is to be a bitter mourning in all the land because they look on one whom they have pierced.

 

It is an extraordinary piece of Christian evidence, the value of which has been obscured through the determination of Christians to evade realities. The sceptic has found protection in the most unreasonable prejudices of the theologian. Only recognise that the prophets were Jews predicting the final restoration of their much afflicted people and it will be possible to perceive the full significance of this prophecy of Zechariah.

 

A reader who wishes to understand the following pen picture of the most dramatic event of all time will do well to make himself acquainted with the prophecies here cited. Particularly he should read the thirty-eighth chapter of Ezekiel and the twelfth chapter of Zechariah. It will then be possible, with the power of imagina­tion scripturally directed, to step a few years ahead of the days in which we live and to contemplate the most wonderful drama that will ever be put on the stage of life.

 

The shaking among the dry bones of the House of Israel is now a thing of the past. The bones have come together, bone to bone, sinews and flesh have grown upon them, they are covered with skin, but as yet there is no breath in them. The Spirit of God has not entered the movement. It requires another fiat of prophecy, another effort of the Spirit’s creative energy before the slain can rise up and live.

 

To drop Scriptural metaphor and use language of reality taken from the same book, the people dwell as in a land of unwalled villages, having neither bars nor gates, a land brought back from the sword, from the desolations of many generations. The Jews have returned to the land of their fathers, one of a city and two of a family, but they have returned in unbelief. They dwell in the ancient land, but God has not shown His hand or revealed His power. And as they dwell thus, a sixth part returned, a little wealth already theirs, the political heavens become over-clouded in Europe and the situation long prepared hastens to the arbitra­ment of Armageddon. The storm bursts and a confederacy of nations comes like a whirlwind out of the North.

[Resource Manager]

The plains of Palestine springing again into life and activity are an attraction even in the material wealth they offer, but there are other attractions far greater. The land “beautiful for situation” has become more central than in the days of its ancient glory. Several railways converge there, looping the continents of the earth together and causing a commander of armies to dream dreams.

 

The magic touch of sentiment is not wanting. The holy places are revered, however much the holy writings are neglected. The cross is worshipped by those who would be willing to crucify the Saviour again. The tomb which once held Him in the day of weakness fires the imagination although the throne and the day of power are unknown. Those holy places shall be seized and all material wealth shall be added to the store.

 

The Northern confederacy comes “like a cloud to cover the land.” A weak nation is overthrown, a strong nation is powerless to stop the flood, and with a clear field before him the conqueror enters the Holy Land and presses forward to plant his tabernacle in the glorious and holy mountain.

 

This is “the day of Jacob’s trouble.” It is a time of desperate sorrow for afflicted Israel. After so many centuries of suffering and bitter persecution, Israel had thought that rest was found at last. It had seemed that although the brightest hopes of national glory were as far off as ever, there was at least respite from affliction and that in the ancient land a haven of refuge had been found. Now these hopes are rudely shattered. The enemy has pursued them as did Pharaoh of old and there is no Moses now to give them deliverance.

 

The Jews scattered in the unwalled villages of the land cannot remember the details in the prophecies of the restoration. Perhaps they have never studied them. It seems to them that the end of all their hopes has come. Some flee to the mountains; some try to escape to the land of Egypt, which again proves a broken reed to all who lean upon it; some hasten to Jerusalem that if they must die it shall be in the holy city.

 

The enemy comes on with increased ferocity. Tidings from other parts of the world enrage him and he goes forth to destroy all who oppose him. Before the Jews in Jerusalem can form any plans it seems that their retreat is cut off. Every day refugees come in panic-stricken and destitute, with tales of outrage to tell, tales of soldiers either out of control or else given great licence against hereditary foes. There have been centuries of race hatred, and now that the day of vengeance has come, the Jews need expect no quarter.

 

All is confusion in Jerusalem. Never before has there been such a bitter trial as this in all their checkered history, for it seems that utter destruction is coming just when the long-delayed work of restoration was offering hope. At that place of sacred memory where it is supposed that a fragment of the original temple still stands, the lamentations are more bitter than ever before. The whole city has indeed become a place of wailing.

[Resource Manager]

There is no time, however, for bootless lamentation. If any attempt is to be made to defend the city even for a few days, it must be now. The advance guard of the enemy is already within striking distance. The great army representing human power and pride has entered the Valley of Decision.

 

No bombardment of Jerusalem need be feared. The invading army has sufficient respect for the holy places to forbid that. The city must be subdued by siege or else by quick rustles and street fighting. At the inner defences the Jews make an effort to establish themselves so as to withstand the enemy for a few days at least, but the more scattered portions fall an easy prey to the bands of marauders let loose upon them. Half the city is taken, houses are rifled, rapine and murder prevail. Those who escape to the better defended portion only increase the number of mouths to feed and bring the day of complete exhaustion so much nearer.

 

There is still worse news for the persecuted people. The enemy is now entrenched, the outer defences of the city are captured, and under the cover thus afforded it is possible to mount guns in such a way as to bring the wretched inhabitants of the city at the mercy of the invader while guarding against the danger of damaging sacred buildings. A curt demand for unconditional surrender is sent in, the alternative being that on the morrow all the horrible contrivances of modern science will be brought to bear upon the defenceless people.

 

The Jews know only too well that even the tender mercies of their enemies are cruel and they would give way to despair but for the fact that by some means there has come to them a faint message of hope from the land of Edom. Has the great sea power of Tarshish, “with all the young’ lions thereof,” succeeded in rallying her forces and establishing a base of operations in that quarter? The hope is a faint one, but it causes the Jews to hold their defences a little longer.

 

In the meantime a more definite message has been received by the invader. A message so staggering that it seems impossible to regard it as serious. The whole of the confederate army is called upon to surrender unconditionally to the mysterious force in the South. Further entrenchments are made, and aeroplanes go forth toward the land of Edom to ascertain the strength of this bold challenger. The reports are reassuring, almost con­ducive to mirth. The mysterious leader who has summoned the allied armies of Europe to surrender is only another mad Mullah with an unarmed band of followers. Men clad in the pure white which makes the best possible mark for modern rifles, and having no weapons such as could cause the smallest of European armies a moment of uneasiness. Yet it is possible that they will attempt an attack, just as the fanatical hordes of the Mahdi rushed into the death zone at Omdurman and fell to the last unit without ever getting near the British lines. Whichever way they come all is ready for their reception.

 

So closes the day, the eve of the great battle of Armageddon. Multitudes in the Valley of Decision, claiming to be Christian yet loathing God’s chosen people, only waiting for the morrow before letting loose all the lust and fury of their wickedness on the defenceless inhabitants of Zion.

 

The morning dawns, and if any among the Gentile soldiers are inclined to be superstitious they may well feel uneasy now. To the South, from whence that strange message has come, the sky is light, but all above the invading army, and stretching to the horizon on three sides, clouds of unprecedented density are forming. They marshal themselves in the sky with that leisurely accumulation of forces that betokens a great storm to come, and a dark shadow falls alike on the city and the invading army, growing denser every minute.

[Resource Manager]

There is no time to study weather conditions, however. News comes to hand that the fanatics are advancing apace toward the main part of the invading army. Like the reckless followers of the Mahdi, they are rushing to certain destruction. Perhaps there are some among the Gentiles there who, without perceiving the extraordinary significance of the expression, re-echo the words of the famous war correspondent, G.W. Stephens, when he witnessed the tragedy of Omdurman. “They are coming. God help them, they are coming!”

 

All operations against the city are suspended, and in complete silence the confederate army awaits the onrush of the fanatics.

 

Scorning all cover, taking the most direct and open route, the white-clad army marches straight forward and into the death zone. They come forward unopposed until thousands of eyes can see them. Flanked and confronted by entrenchments where are instruments of deadly precision, the word only has to be given and nothing mortal can stand in that valley for a single minute.

 

At last the word is given, and a deadly fire at close quarters bursts out from thousands of concealed batteries and tens of thousands of rifles, but when the firing ceases it is seen that the unarmed fanatics are marching straight forward. Their ranks are not broken, and there is no motionless patch of white in all the plain.

 

Frightened soldiers are beaten back to their work by officers, and a second and fiercer fusillade is poured out. Shells explode in the midst of the white-clad band, and dust rises from where bullets strike the ground, but still there is no gap made in the ranks of the mysterious foe.

 

Then suddenly in the gathering gloom there comes a sight more terrifying than anything mankind ever beheld before. We describe it in the words of Scripture on record for more than two thousand years in one of the prophetic descriptions of this event. “God’s fury comes up into His faces” (see Ezekiel 38:18).

 

What can be the faces of God but His glorified servants, partakers of His nature and instruments of His power? What can be the meaning of fury coming into His face except that the bodies of those servants are suddenly made to glow with all the spirit power of which they are the expression? A light like that of the angel at the bush, like that of the glory revealed at Sinai, terrifying even to righteous Moses. A glory similar to that which struck the Apostle Paul with blindness. In the gloom caused by the dense clouds overhead, these mysterious beings who are impervious to all the bullets and shells of man’s invention, suddenly glow with a light like that of the mid-day sun.

 

A mad panic seizes all who witness this terrible sight. Weapons are thrown away and men fly back on those behind, aiming to get anywhere away from the mysterious terror that is advancing against them. The plain becomes full of riderless horses and horseless men, while shouts rise like the sound of “many waters,” but with a strange note of terror unmistakable even to those who hear at a distance. The great army is telescoped. For a moment there is conflict between those who flee and those behind who have not seen the Spirit’s army, but it does not last long. There comes a manifestation of divine anger which all can comprehend, for it seems as if the very heavens are falling. The black cloud is dropping like a huge curtain, but as it draws nearer and becomes defined, it changes from black to white. Hailstones are falling, the great hailstones reserved unto the day of battle and war. “The Lord goes forth to fight against those nations as when He fought in the day of battle.” “The Lord roars out of Zion and utters His voice from Jerusalem.” He pleads “against the invader with pestilence and blood.” The king of the North “comes to his end and none shall help him.”

[Resource Manager]

We shall need keen imaginations indeed if we are to enter into the feelings of the Jews shut up in Jerusalem at this juncture. Now that all the evidence of their senses shows that God is fighting for them they perhaps call to mind some of the prophecies hitherto unheeded. It is the day of Jacob’s trouble, out of which he was to be delivered. The king of the North was to come against the land at the time of the end and while presuming to plant his tabernacle in the glorious and holy mountain was to come to his end and none should help him. Then Michael the great prince was to stand up for his people and give them deliverance.

 

They call to mind the prophetic poem of Isaiah in which the localities are mentioned. “Who is this that comes from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength.”

 

I that speak in righteousness, mighty to save. “Wherefore art thou red in thine apparel and thy garments like him that treadeth the winefat?”

 

I have trodden the winepress alone and of the people there was none with me for I will tread them in mine anger and trample them in my fury ... For the day of vengeance is in my heart and the year of my redeemed is come.”

 

Such passages come to mind and the dawning truth is confirmed by the testimony of stragglers who come in from the hills almost delirious with excitement, telling m broken words of the army they have seen marching unscathed through the open death zone and then glowing with light like the Angel of the Covenant.

 

The truth is accepted in thousands of minds, and with a joy indescribable it is shouted from thousands of mouths:

 

“The Messiah has come, the Messiah has Come!”

 

The clouds all roll away, and in a burst of sunshine the Jews in Jerusalem catch the first glimpse of their deliverers, appearing now like an army of men, the spirit glory restrained. Amid complete silence the little army approaches. The old challenge is uttered, “Lift up your heads, O ye gates, and be ye lifted up ye everlasting doors, and the King of Glory shall come in.”

 

“Who is the King of Glory?” the question is put. In reply the Covenant name is used, the name the Jews have feared to pronounce now perhaps made clear to them, or at least its prophetic significance revealed to them for the first time. There is a pause and the most dramatic moment is upon them. “Who is this King of Glory?”

 

O, blind Israel, with heavy heart and ears dull of hearing! Was it not foreshadowed in all your holy writings that the great deliverer was at one time to be bruised and rejected? The seed of the woman bruised in the heel yet triumphant at last, the stone which the builders rejected to become the headstone of the corner, David’s lord to sit on the right hand of Jehovah, waiting till His foes should be made His footstool; the rod of His strength then to be sent out of Zion and His people to be “willing in the day of his power.”

[Resource Manager]

Was it not testified by the prophet Isaiah that the one to whom the Covenant name should be applied, the Lord of Hosts, should be for a sanctuary, but for a stone of stumbling and rock of offence to both the houses of Israel? That the testimony and the law should be bound up and sealed among his disciples, and that he would wait upon God during a period of divine silence, while God would hide His face from the house of Israel?

 

Was it not declared that God’s glorious servant who was to restore the tribes of Israel and to be a light to lighten the Gentiles, should be one despised by man and abhorred by the nation? Was it not declared in one of your plainest prophecies of the restoration that he was to be an astonishment to the Gentiles in the day when the cup of sorrows should be taken from you and given into the hand of those who afflicted you? And in the con­tinuation of the same prophecy did not the prophet declare that the righteous one in whose hand the pleasure of the Lord was eventually to prosper was to be rejected and slain by the nation?

 

Was it not declared that the sword was to awake against the shepherd and the man who was God’s fellow, the shepherd to be smitten and the sheep scattered? Did not the prophet Daniel declare that the Messiah was to appear four hundred and ninety years after the going forth of the commandment to restore Jerusalem, that he was to be cut off and to make the sacrifice and oblation to cease?

 

Above all, was not this very salvation you have witnessed foretold by the prophet Zechariah, that the day of deliverance was to be turned into a day of mourning on account of the Lord whom you have pierced? The Messiah has indeed come, your Saviour has indeed appeared, Jesus of Nazareth, the stone rejected by the builders, the stone of stumbling and rock of offence. He has come from God’s right hand to rule in the midst of his enemies, and you will now “be willing in the day of his power.”

 

The Jews are convinced, and the prophecy of Zechariah is fulfilled. They look on Him whom they have pierced, and their joy at the great deliverance is turned to mourning at this stagger­ing revelation. They mourn as for an only son, a lamentation comparable to the mourning for righteous king Josiah in the valley of Hadadrimmon. Not a wild and passionate anguish now as when they thought they were sold to the enemy, but the pensive grief of those who are chastened in the day of triumph by the overwhelming conviction of a tremendous error. It is a sorrow in which there is an element of shame. They hide their faces’ and seek where to weep “every family apart and their wives apart.”

[Resource Manager]

If we pushed imagination further it would be in the nature of an anti-climax. The newspapers of Europe telling of a cowardly army frightened by a thunder storm and credulous Jews deceived by an impostor. Yet there may be some students and preachers who will begin to realise how ill they have served those who have trusted them, and to suspect that the Bible as they know it may be a true book after all.

 

When that time is reached there will be no turning back from it. We come back from the flight of Scripturally guided fancy and the day of opportunity is still here. There are two ways in which God pleads with flesh just as there are two sides to His character. He has declared that there is coming a day when He will plead against man with pestilence and with blood and teach the nations righteousness by His judgments in the earth. He pleads now, “Come, let us reason together.” “Search the Scriptures.” “Whosoever will, let him come.”

 

We make this appeal now in the day of opportunity. If there are any readers who rebel against this exposition, let them search and find what is the true meaning of these prophecies. If any who, clinging to the name of Christ, cannot believe that Christ will ever find a world in arms against Him, let them remember the solemn words of His last message. “He cometh with clouds, and every eye shall see Him, and they also that pierced Him, and all kindreds of the earth will wail because of Him.”

 

It is easy to understand why the Jews should mourn even in the day of national triumph if the great deliverer should prove to be the one they have pierced and rejected, but why should all kindreds of the earth be so affected, with the wealth, the power and influence of civilization all on the side of Christianity? The answer is to be found in the same evil heart of unbelief in both Jew and Gentile. Men do not look for Christ, do not expect Him, do not want Him. He is the only one who can put the world right, yet the world, in spite of its sufferings, would choose to be left alone.

 

Men fear that scorching light, that justice of judgment, that piercing sword of righteousness and truth. Like unclean creatures of the night they would choose to seek their prey in gloom and shadow, and they would shun the blinding light of day that will come to the world when “the Sun of Righteousness shall arise.”

 

If we desire to be prepared for the sun’s rising we should begin early to accustom our eyes to the light.

 

 

Islip Collyer

 

http://www.thechristadelphian.com/

 

TheMostDramaticEventOfAllTimes.pdf