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The Pamphlet Collection of Sir Robert Stout: Volume 5

Interegnum

Interegnum.

This is a long period of time, extending from the destruction of the Royal City and Temple by the Romans, A.D. 74, to the return of Jesus to Mount Olivet, to fight against the nations under Gog, which shall then have assembled against Jerusalem page 28 to battle, and having defeated them with a terrible overthrow, to restore the kingdom again to Israel, and to become the King over the whole earth—Zech. xiv. 1-9, Ezek. xxxviii. xxxix.

It is an Interregnum, because it is an interval of time between the kingdom in its past existence, under the Mosaic-Covenant, and its future existence under the Christian Covenant, called the New. During this interval of time the kingdom does not exist. "It shall be no more until He come whose right it is, and I will give it Him"—Ezek. xxi.27. The Kingdom and Throne are in ruins, and the Boval City and Temple are trodden under foot of the Gentiles, even the worst of them. But saith the Lord, "I will return and build again the dwelling of David (that is Zion, the city where he dwelt), as in the Days of Old"—Amos ix. 11; Acts xv. 15. All things are now tending to this crisis. When the saints see the-Russian power possessing itself of Jerusalem, "the City of the Great King," let them greatly rejoice, for the Interregnum will be about to close in the deliverance of the Holy City, which shall become thenceforward "the throne of the Lord"—Jer. iii. 17.

The Christian or Messiah's age, or economy, is the age to come. The Interregnum is a part of the Times of the Gentiles, "the Court which is without the Temple of God, cast out away and unmeasured"—who "tread under foot the Holy City," or them who worship in the Temple—Rev. xi. 1-2. The Interregnum belongs to Anti-Christ; it is the time of the ascendancy of that Satanic power which is to prevail against the saints until the Ancient of Days shall come—Dan. vii. 21-22; Rev. xiii. 7.

During forty years* preceding this interval, the Gospel, or glad tidings to Judah and Jerusalem were proclaimed, announcing that David's Throne and Kingdom should be re-established under a new and better constitution than the Mosaic, and inviting all Jews to become The Heirs with the Christ of the Glory, Honour, Incorruptibility, Life, Priesthood, Power, and Majesty of the kingdom, on Condition of believing the things of the New Covenant, recognizing Jesus as

* Forty years' proclamation to Judah, the type of that to Israel in the latter days.

The faith which had conic to abolish the law of ordinances.

page 29 the "Seed" of the Covenants made with Abraham and David, acknowledging his Wood as the blood of the New Covenant, and of becoming the subjects of repentance and remission of sins through his Name, by being united to it by Baptism.

This proclamation was made to procure Rulers and Priests for the kingdom, upon the principle of righteousness imputed on account of faith in the promises of God, contained in "The Covenants of Promise." Those who embraced the proclamation became kings elect and priests elect, although descended neither from Aaron nor David: and received a title to the blessings of the Covenant, to be enjoyed by them in a higher sense than they will be possessed by the Twelve Tribes, when it shall be delivered to them as the constitution of the kingdom restored again to Israel. The Heirs now elected have now the remission of their past sins, and then possession of the Kingdom, with everlasting life; whereas the tribes will then only attain to remission and great temporal blessings and the hope of eternal life at the end of 1,000 years. The elect are now sanctified by the blood of the Covenant; they only need eternal life, and to be like the king and priest of their communion now at God's right hand, and they will be perfect and efficient for every duty they may have to perform when promoted to the honour, glory, and offices to be bestowed upon them when the kingdom is restored.

But the "Official Necessities" of the kingdom are greater than can be supplied by the faithful of Judah and Jerusalem. Jehovah requires more kings and priests for his Kingdom than he succeeded in obtaining from Israel by the preaching of the Apostles. It became necessary to turn to the Gentiles, and to invite them to enter his house or Kingdom upon the same terms as the Jews. This invitation commenced at the house of Cornelius, and has been sounding out ever since; and it is now almost unheeded, probably because the number of the saints to be counted as the kind of first fruits is nearly completed. There is less faith in the gospel of the kingdom among the Gentiles now than there was among the Jews when they were "broken off because of unbelief." They have turned their back on Jehovah's goodness, and are about to fall.

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Judah's loss is our gain. By their loss and temporary rejection the Gentile kosmos that believe are reconciled, and become heirs of the kingdom, the gospel of which Judah despised, because it was preached in the Name of Jesus. But they will not continue always in unbelief, for blindness has only in part happened to Israel until the fulness* of the Gentiles be come in. And then all the tribes of Israel will be saved. For God will graft them into their own Olive again, and that too on the principle of faith in Jesus, which will be life from the dead to the world. The Interregnum will then close. The 144,000, the representative number of the saved, will then be complete, and nothing will be wanting but the setting up of the kingdom under the Abrahamic Covenant.

* An expression of prophetic time, testifying the certainty of the restoration of the nation of Israel.