There is a kingdom of God which embraces the entire universe, over which God is enthroned, and to this kingdom every enemy must finally be brought back to original subjection and adjustment, or be banished forever. This final victory is described in I Cor. 15:24, 25: "Then cometh the end, when He (Christ) shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under His feet."
There is a still more extensive body of Scripture which anticipates a literal kingdom of righteousness and peace upon the earth; this theme being the burden of the Old Testament prophets, and was announced by John Baptist, by Christ and His disciples. This announcement was simple and plain: "The kingdom is at hand." The expression "at hand" here used is significant; indicating not necessarily the immediate future, though the kingdom was definitely offered to that generation; but that the earthly kingdom was the next event which had been clearly announced by the prophets. When the Messiah had been positively rejected by the Jews, He began, alone, without even the sympathy of His disciples, to unfold this forthcoming mystery-age, which had been kept secret in the councils of God, and which was more perfectly revealed to Paul, the first messenger to the Gentiles. Of this revelation of a hitherto unknown age, Paul writes in Eph. 3:1-11: "For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given to me to you-ward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of His power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord."
The same truth is emphasized in Rom. 16:25: "Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began."
This new age of the Gentiles was also to have its hope centered in Jesus Christ, but in His sacrificial death rather than His kingly reign. It was to be an age in which the Gentiles were to be visited and a people called out from them for His own Person (Acts 15:14); and these people, who are the real Church, were to be built together upon a rock (Matt. 16:18); their glorious salvation and final heavenly perfection were to rest only on His perfect and finished work for them. By this Divine transformation, He would secure, out of all nations, both Gentiles and Jews, a heavenly people; wholly fitted in quality to be His own body, His heavenly bride, and a kingdom of priests unto God.
All this, though not revealed in past ages, was known in the councils of God (Acts 15:18) and is parenthetical in the history of the Jew. It is a delay of their earthly kingdom and in no way its fulfillment or substitute.
Want of knowledge of the right divisions of truth is also evident in the general impression that God has cast off His people, the Jews, and that the Gentiles are their rightful successors and the recipients of the blessings of their unfulfilled prophecies. This confusion is due to a failure to distinguish between this and the following age.
Two distinct lines of seed were promised to Abraham. One, an earthly seed, to be like the dust of the earth, without number (Gen. 13:16), centered wholly in the earth by a relationship of physical generation: the other seed were likened to the stars of heaven, without number (Gen. 15:5), centered wholly in the heavenlies by a relationship of Spirit regeneration, which is the present answer of God to all true Abrahamic faith (Rom. 4:1-5). The earthly people found their origin in the physical fatherhood of Abraham: while the heavenly people find theirs in the shed blood of Christ. One had an earthly history from Abraham to their dispersion among the Gentiles—a history which will yet be resumed and the everlasting covenants fulfilled in the faithfulness of God: the other has a transient earthly pilgrimage from the Cross to their completion; when they will be caught up to meet and marry their Bridegroom, and be forever with the Lord (I Thes. 4:13-17).
To one, Christ is the coming glorious Messiah, who will actually sit upon the throne of His father, David (Lu. 1:31-33), in a literal earthly kingdom (else all Scripture language fails): to the other, He is the glorious Head of the Body, and coming Bridegroom. One of these lines of seed are the favored subjects in the earthly kingdom: while the other is to be in His bosom as a bride, and be associated with Him in His reign (I Cor. 6:2; Rev. 3:21).
As these two lines of seed are everywhere distinct, there must be at least two separate ages for the accomplishment of these ends. What, then, are these ages?
If it is believed that an earthly kingdom, with Messiah as King, is promised the Jew, it must also be admitted that the Jew is not now enjoying that kingdom; nor has he had any semblance of a kingdom in all the centuries since his dispersion among the Gentiles. This age cannot, therefore, be the predicted earthly kingdom of Christ. Turning to Acts 15:13-18, a description of the present age and that which will follow is found. The passage is here given: "And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, after this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up; that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all His works from the beginning of the world."
It is recorded that, after His resurrection, Jesus was seen for forty days by His apostles whom He had chosen; and during this time He was speaking to them concerning the Kingdom. It was natural, therefore, for them to inquire, at the end of those days, "Lord, wilt Thou at this time restore again the kingdom unto Israel?" (Acts 1:6) and they had full warrant from the prophets to expect that great event when their Messiah came. They had not, however, grasped the meaning of the then dawning age of the gathering out of the Bride, and in this passage they are seen adjusting themselves to the newly revealed Divine program, and recognizing the God-appointed delay in the predicted earthly kingdom.
In Acts 15: just referred to, the purpose and order of two distinct ages is set forth. The first age is described as the "visiting of the Gentiles," that from among them a heavenly people may be called out, and is a description of this present age, which had its beginning in the very generation in which this passage was written; for no previous age could meet these conditions. The second age, here described, is that of a distinct rebuilding of the Davidic order, which is clearly separated from the former age by the return of Christ. This same order of events is also carefully maintained wherever these events are referred to in Scripture, and any confusion of the order is a positive violence to the truth. The revealed consummation of this Gentile age is always the return of Christ, who comes first to receive His own; and then to render judgment upon all the nations and to bind the enemy and place him in the pit. The same return of Christ is the necessary preliminary event before any kingdom of righteousness and peace can be realized upon the earth. No amount of enlightened sentiment can establish a kingdom without a king; and no universal blessedness can be experienced in this world until the enemy is dethroned and banished. Sadly has the world failed to include these two necessary Divine movements, in its vain dream and godless attempt at a perfected universe!
The purpose of this age is then clearly defined as the visiting of the Gentiles to call out of them a people for His name; the called out people being the true Church (as that word signifies), which is made up of all the saved ones who have been saved since the Day of Pentecost, at which time the Spirit came to unite them into one body and to indwell them. They are the heavenly people, regenerate and complete in Christ, their Bridegroom and living Head.
When this age is considered as the Kingdom of Christ it is usually thought of as in a state of development. This is a necessary conclusion in view of the presence of sin and failure in the world. But the setting up of the earthly kingdom is never described as the result of a process. Scripture deals conclusively with this question.
In Dan. 2:34-35, an image is described, which is defined as being a symbol of the then dawning Gentile world power (which is still continuing, Lu. 21:24). The image is here made to represent both the development of world rule and its terrible and final ending. The image is seen to be gradually developing from one world government to another until the form of the image is wholly completed. Its ending is then precipitated by a shattering blow from a Stone, "cut out without hands." By the same inspired interpretation, the "Stone" becomes both a symbol of superhuman power, being "cut out without hands;" and a type of Christ, the Ancient of Days, in His coming to the earth as a resistless Monarch; banishing all rule and authority. A portion of the whole passage reads thus: "Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floor; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth" (Dan. 2:34-35).
This being a Divinely interpreted prophecy as to the extent and ending of the present Gentile age, it should be noted that the Stone (Christ) strikes the image (the world power) with one destructive blow, and at the time when it has become fully developed. The blow is struck on the part of the image which is last formed. The great image is thus instantly and violently broken to pieces and is even blown away "like the chaff of the summer threshing-floor." In like manner, according to this prophecy, the whole Gentile rule will suddenly be broken and will vanish.
It should also be noted from these symbols that the Stone does not "become a mountain and fill the whole earth" until the great image has been scattered to dust. From this it is certain that there can be no development of the Kingdom of Christ on the earth before the final breaking of the kingdoms of the earth. This same order is recognized throughout all prophecy. The king suddenly returns as lightning shining from one part of heaven to the other; Satan is violently seized and cast into prison; and a nation is born at once. The second Psalm connects the kingly reign of Christ—the time when He is set upon the holy hill of Zion—with the time when He shall claim the nations of the earth and "break them with a rod of iron and dash them in pieces as a potter's vessel." Also in Matt. 25:31, "when He sits on the throne of His glory" the "blessed of the Father" are called to enter the kingdom prepared for them from the foundation of the world. And in Rev. 12:7-12, where Satan is cast out into the earth and the execution of his sentence is begun, the announcement is made by a great voice in heaven, "Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ." There is no evidence of a gradual process here; all is sudden and decisive.
Again, this age is not the coming earthly kingdom for nowhere are the promised conditions of that kingdom now to be found. The Old Testament prophecies contain long and detailed descriptions of that glorious time; God's ancient people shall become the chosen nation, restored to their own land; the enemy shall be banished; the earth shall be purified, and blossom as a rose. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together, and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den. They shall not hurt or destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea" (Isa. 11:6-9). "And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely" (Hos. 2:18). "And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim" (Joel 3:18). "Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee" (Zech. 2:10, 11). "Thus saith the Lord of hosts; in those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you" (Zech. 8:23). "For behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them" (Isa. 65:17-21). "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert" (Isa. 35:5, 6). "But this shall be the covenant that I will make with the house of Israel. After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sins no more" (Jer. 31: 33, 34). "For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon the kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this" (Isa. 9:6, 7). "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 forever; and of His kingdom there shall be no end" (Lu. 1:32, 33). "And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth" (Isa. 11:12). "And He shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it" (Micah 4:3,4).
Though blessings abound in the individual heart where Christ is enthroned, yet not one trace of this glorious transformed earth can be found in the present Gentile age.
Chapter III.
The Course of This Age.
It is necessary to distinguish between rightly dividing the word of truth, and a critical attitude toward that word; the former being an important duty in the believer's life, according to II Tim. 2:15, while the latter may easily become a wicked and misleading display of unbelief and the wisdom of this world (I Cor. 1:19).
Personal interest in the Word of God usually begins with the first understanding of its real divisions; and no one is prepared to understand the providence of God who does not first come to know something of the purpose of God as marked off by these great divisions. Especially is this necessary, as has been stated, for any clear understanding of the present age.
Again, the power and force of the whole body of Scripture must depend, in a large measure, upon a belief in unfulfilled prophecy. Such a belief is not general, even among Christians. They believe that Christ camp in the flesh, suffered, died, and rose again, because that is all now a matter of history; but that belief is not greatly influenced by the fact that this was all exactly foretold by the prophets. Let those who are free to condemn the pious Jew for not recognizing the fulfillment of prophecy in the first advent of Christ, beware lest they fail to rightly interpret the signs of these times, or look with positive unbelief upon the stupendous events that, according to prophecy, are imminent to-day. It seems a sore test of faith to believe that which is predicted for the present age, though those predictions are being fulfilled in every particular. This prevailing attitude of unbelief usually arises from one of two errors; either Satan has been so estimated that it seems impossible for him to be the promoter of anything that is moral or good (of this error more will be said in the following chapters): or the exact meaning and purpose of this age has been disbelieved or misunderstood; and because of these conditions many enthusiastic Christians are found to be, not only working toward unscriptural and hopeless ends, but are actually contributing to the confusion and darkness that is prevalent to-day.
The purpose and course of this age are not matters of prediction alone. Almost two thousand years of history may be considered in the light of these predictions; and while the age is not yet complete, and much that is reserved for the last days is still future, enough of prophecy has now been fulfilled to indicate the certain fulfillment of all.
Since there has been no universal conversion of men in even the most favored locality, it is evident that, thus far, there has been a separating and calling out of a few from the many; and the Divine purpose, as revealed in Scripture, which is to gather out a people from the Gentiles for His own name, has been verified. The blessing of God has been upon world-wide evangelism: rather than upon any fruitless attempts at world-wide conversion; for the individual or church that has become self-centered has, to that degree, sacrificed the power and blessing of the presence of Christ which was promised in Matt. 28:20: "Go ye therefore, and disciple all nations"—"Lo, I am with you alway, even unto the end of the age."
Again, the formation of the Kingdom has not been discernible in the present age. The Jews, to whom alone the promises of an earthly kingdom belong, have continued a separate people under the unseen hand of God, without a country, or a vestige of national life. Certainly none of the predicted and necessary events accompanying the establishment of their kingdom have been experienced, nor is there any trace of its promised blessings. The fact that some Jews are now organizing and looking toward their native land, argues nothing for this age, more than that its end is very near, and that the way for their coming Messiah and national glory is being prepared. Just so, the conspicuous fact that all the marvelous present development of the resources of the earth has been limited to about the last eightieth of the present history of the age is evidence that the earth's return to her former glory is already in preparation.
Belief in the revealed course of this age is, therefore, based upon history as well as the predictions of Scripture.
The present age is different from all others by reason of the admixture of opposing classes of people; there being two distinct divisions (not including the Jew as a nation) living and acting together, who are, nevertheless, removed from each other by a degree that is immeasurable. This fact necessitates many careful distinctions and special injunctions which are peculiar to the age.
The fact that these two widely differing classes are present together, and are to continue so to the end of the age, is the teaching of the seven parables in the thirteenth chapter of Matthew. Very much, therefore, depends upon the correct interpretation of these parables. Their meaning has been somewhat hidden by the use of the word "world" where reference is made to this period of time; and the fact that the conditions described are true of this age only, has not been generally realized.
These seven parables are but a description of the unfolding and development of these mixed elements to be found in Christendom throughout this age. The same program is again proclaimed by Christ, from the Glory, in the messages to the seven churches of Asia (Rev. 2 and 3). Here are seven letters to organized existing churches; yet these messages also reveal an exact outline of the history of Christendom for this entire age; and there is perfect agreement in order and detail between the parables of Matthew 13 and the letters of Revelation 2 and 3. The first two parables are interpreted by Christ Himself, and the interpretation of these sheds light on all that remains.
Christ is the sower in both the first and second of these parables, and the sowing is continued by His messengers throughout this age. The field is the world of men, which reveals a marked change from the responsibility of the Jewish age that was then closing; and the results of the sowing are most definite: not all the good seed sown comes to fruitage; and the wheat and the tares grow together until the end of the age. This interpretation is not fanciful, for it is given by Christ Himself; and the following parables must necessarily agree with these. The third and fourth are of the mustard seed and the measure of meal. Though commonly interpreted to mean the world-wide development of the Church and the permeating influence of the Gospel, in the light of the interpretation of the previous parables they can mean only the mixture of evil with that which began as small as a mustard seed and as pure as meal. The fifth parable is of a treasure hid in a field, which pictures the earthly people in the world; while their real relation to Christ is covered until the accomplishment of that which is revealed in the sixth. Here the same man, the Lord Jesus Christ, sells all that He hath to purchase the Church, the pearl of great price, for He "loved the Church, and gave Himself for it" (Eph. 5:25); the pearl, by its formation and its power to reflect the light, being a wonderful type of the Church in her present formation and future place in glory. Both the treasure and the pearl are found in the world, but do not include all of the world. The last parable but restates the truth that the mixture of the good and the evil is to continue to the end of the age.
The highest ambition of the great missionary, Paul, was to be all things to all men that he might save some, not all. He found that his preaching was a savor of "death unto death" as well as of "life unto life" (II Cor. 2:15, 16), and he clearly states in II Tim. 3:13, "And evil men shall wax worse and worse, deceiving and being deceived." Christ also predicted that the end of this age should be marked by such sin as provoked the judgment of the flood: "But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be" (Matt. 24:37-39).
This truth is often rejected as being pessimistic and disloyal to the progress of the world: yet has not the history of the age verified the teaching? And is not the coming glory nearer and more certain when depending upon His promised return in resistless power and splendor, than when depending upon any human progress the world has ever known? One is the majestic movement of the Divine program in fulfillment of every covenant: while the other is the vain dream of the world in its ignorance and disregard of the testimony of God.
Because of the presence of these two classes in the world in this age, there are two very distinct lines of Scripture descriptive of them. One body of Scripture directly applies to and governs the "wheat" or heavenly people, and one applies to the "tares," the "children of the evil one." The marvelous revelation of the believer's relation to Christ and the heavenlies, and his deliverance from any actual identification with this age, though in it, will be the subject of another chapter. Only the relation of the unregenerate to this world and to Satan will be continued here.
As it has pleased Satan to hide himself and all his projects from the unbelieving world, that which God has revealed in all faithfulness will be received only by those who have unquestioning confidence in His Word.
According to Scripture, the relation of the unbelieving to Satan is far more vital than a mere pleasure-seeking allegiance. On two occasions Jesus spoke of the unsaved as the "children of Satan" (Matt. 13:38; Jno. 8:44), and Paul so addressed Elymas, the sorcerer, according to Acts 13:10. The same class is also twice called the "children of disobedience" (Eph. 2:2; Col. 3:6), and once it is called the "children of wrath" (Eph. 2:3).
It is evident that these are descriptions of the same class of people, since both terms are employed together in Eph. 5:6: "Let no man deceive you: for because of these things cometh the wrath of God upon the children of disobedience." The exact cause of that wrath is stated in Rom. 1:18 (R.V.): "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness;" the word "hinder" being the same as is used in II Thes. 2:7, where the Holy Spirit is said to be restraining the working of lawlessness in this age. Therefore, the willing neglect and disregard for the testimony of God by the world, has allied them with Satan, and placed them under the wrath of God, which must find its righteous execution in due time if grace is not accepted.
Again, Satan is revealed as directing and empowering the children of disobedience: "And you hath he quickened, who were dead in trespasses and sins; wherein in times past ye walked according to the course of this age, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience" (Eph. 2:1, 2). The real force of this passage, also, is dependent upon the meaning of one word; the word "worketh" being the same as is used in Phil. 2:13, where God is said to impart His wisdom and strength to the believer: "For it is God that worketh in you both to will and to do of his good pleasure." Additional light may be had as to the reality of this relationship from the following passages in which the same original word is used: "And there are diversities of operations, but it is the same God that worketh all in all" (I Cor. 12:6); "But all these (gifts) worketh that one and the selfsame Spirit, dividing to every man severally as he will" (I Cor. 12:11); "And what is the exceeding greatness of His power to usward who believe, according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand in the heavenlies" (Eph. 1:19-20); "For He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles" (Gal. 2:8); "Whereunto I also labor, striving according to His working, which worketh in me mightily" (Col. 1:29); "Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to his power that worketh in us" (Eph. 3:20). It is also said in regard to the energizing power of Satan, using the same original word: "For the mystery of iniquity doth already work" (II Thes. 2:7); "For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death" (Rom. 7:5). In the last two passages quoted, the meaning is, like the preceding passages, of an imparted energy, and is, therefore, most suggestive.
It may then be concluded from the testimony of Scripture that Satan imparts his wisdom and strength to the unbelieving in the same manner as the power of God is imparted to the believer by the Holy Spirit. There is, however, no revelation as to the comparative degree of strength imparted by each. It should be further noted in this connection that this impartation of energizing power from Satan is not toward a limited few who might be said, because of some strange conduct, to be possessed of a demon; but is the common condition of all who are yet unsaved, and are, therefore, still in the "power of darkness."
The relation between the unregenerate and Satan is still more vital, according to the original from which I Jno. 5:19 is translated. The Revised Version renders it, with marginal note, as follows: "We know that we are of God, and the whole world lieth in the evil one." In this passage there are two startling revelations in regard to this relationship. First: the word "in" is the same as is used everywhere of the believer when he is said to be in Christ, and in the case of the believer it signifies an organic union to Christ—as a branch is in the vine, so the believer is in Christ. Though the word, when used of the unregenerate, probably cannot mean the same degree of organic life-relationship as exists between Christ and the believer, yet it does denote a deep relationship; and Satan is the light, inspiration, and power, of all those whom he energizes.
The second revelation in the passage is found in the word "lieth"—"The whole world lieth in the evil one." It might as well be translated "lieth asleep;" for its condition is not only a fixed position in the evil one, but is also a condition of unconsciousness. The saved ones are said to be in the Father's hand where no created thing can pluck them out (Jno. 10:29), and underneath are the everlasting arms: so the great mass of unsaved humanity is in the arms of Satan; and by his subtlety they are all unconscious of their position and relation. This is not at all strange. Even the believer has no present power to discern his glorious position and security in the Father's hand, apart from the assurance of the written Word. Much less, then, can the unbeliever come to realize his own position in the arms of Satan, when, under the direction of Satan, he gives no heed to the testimony of God.
Still another passage should be noted in this connection. In II Cor. 4:3, 4, Satan is described as the god of this world, blinding the minds of the unbelieving. The whole passage is as follows: "And if our gospel is veiled, it is veiled in them that perish: in whom the god of this age hath blinded the thoughts of the unbelieving that the light of the gospel of the glory of Christ, who is the image of God should not dawn upon them" (R.V. with margin). In this passage the unconscious condition is said to be the direct result of the power of Satan, and the blindness of their thoughts, it is stated, is along one particular line. To them the gospel is veiled; and the gospel here referred to is not the whole life story of Jesus, nor is it the "Gospel of the Kingdom;" but the message of good news or favor; the exact terms of Salvation by grace alone. This Paul here calls "our gospel," for to him it was first unfolded in its completeness.
The unregenerate are, then, unconscious of their position in the arms of Satan, and blind in their thoughts toward the gospel of mercy and favor,—their only hope for time or eternity. Satan, like a fond mother, is bending over those in his arms, breathing into their minds the quieting balm of a "universal fatherhood of God" and a "universal brotherhood of man;" suggesting their worthiness before God on the ground of their own moral character and physical generation; feeding their tendency to imitate the true faith by great humanitarian undertakings and schemes for the reformation of individuals and the betterment of the social order. God's necessary requirements of regeneration are carefully set aside, and the blinded souls go on without hope, "having the understanding darkened, being alienated from the life of God through the ignorance that is in there, because of the blindness of their heart" (Eph. 5:18). How important, as a preparation for salvation, is the illuminating work of the Spirit in conviction, by which He lifts the veil and opens the mind to a new vision of the redemption and glory that is in Christ! Without this God-given vision there can be no understanding of the way of life, nor any intelligent decision for Christ.