Rev. 4; 6:12
Q. The Achill Herald finds insuperable difficulties in reconciling these chapters of the Apocalypse with the supposed removal of the saints from the earth before they apply. The rainbow, the editor thinks, denotes emphatically grace, not judgment; and how could there be martyr-members, after the Church is translated? and how, again, could the woman (the Church?) be seen travailing and then fleeing into the wilderness, if actually glorified before this? ENQUIRER.
A. There is no difficulty whatever, when we bow to Scripture which shows that the Church of God means, not the aggregate of all the redeemed, but those believing Jews and Gentiles, who, on and since Pentecost, have been baptized by the Holy Ghost into one body. This corporate union did not exist in Old Testament times and will not be the state of things on earth during the millennium. What is to hinder the Lord translating the Old Testament believers as well as those who compose that one body to heaven, and then calling other souls to know Himself on earth, some of whom suffer for the truth's sake, as in Rev. 6, and others answer to the persecuted woman in the wilderness and her seed, as in Rev. 12? It is not ingenuity which is wanted to reconcile apparent discrepancies, but simple faith to receive the plain statements of the written word. Nobody denies there will be saints on earth, after we are translated to heaven, some of whom are to be slain and raised to join those already risen (as we see in Rev. 20:44And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (Revelation 20:4)), as others will be preserved to be the first nucleus of the righteous on earth during the millennial reign. The rainbow round the throne is the pledge of the creature's blessing on earth, and is needed just because of the lightnings and thunderings and voices which proceed out of the throne, the counterpoise to those judgments which subsequently come under the seals, trumpets, and vials. But the grace and mercy, which we now find in coming boldly to the throne, are to put or keep us in communion with Christ above. The rainbow is not the symbol of this, but of God's faithfulness to men on earth, whatever the changes and judgments which pass over it. Again, the woman here sets forth the Jews, of whom as to the flesh Christ was born. Her vicissitudes begin after the Church goes to heaven.
It is untrue that this view shuts out the Revelation from the commendation the Spirit gives to the Old Testament. God's dealings with others are of the deepest interest and blessing to my soul, if I believe them. It is a false principle that Zion, Jerusalem, Jacob, Israel, must mean the Church, in order for us to reap the blessing of those scriptures that speak of the Jews. All Scripture is for the Christian, whether it be about himself or others, because it reveals God, and His ways, His grace and His judgments to the soul. As the gospels are the transition out of Jewish expectations into Christianity properly so called, the Revelation is the link of transition out of the Christian state of things to the renewed dealings of God with His ancient people and the Gentiles when the new age dawns. Hence in the Apocalypse we do not hear of “churches” after the prefatory chapters 1, save in the message at the end of the book. The central and properly prophetic part shows us the Church glorified above, and Jews and Gentiles below once more the object of God's ways in mercy or judgment.
But really these brethren are so ignorant of the first principles of the prophetic word that it is useless to expect intelligence from them. When they can apply Psa. 2, Deut. 28, or Zech. 11, to show Great Britain's election to the covenant place vacated by Israel, one can hardly think any “offspring of Jesuit craft” more mischievous than such a piece of “genuine Protestant” dullness. No doubt, Jesus is the Christ and Son of God, whom Jews and Gentiles, Herod and Pontius Pilate, joined against and crucified; but has God yet set His king on His holy hill of Zion? Has Christ yet received of Jehovah as an actual thing the heathen for His inheritance and the uttermost parts of the earth for His possession? In John 17, anticipating His place now, not on Zion but in heaven at God's right hand, He says, “I pray (or ask) not for the world, but for them which thou hast given me.” This is Christianity, in contrast with the Jewish hope which remains to be accomplished by and by. In the Psalm accordingly He does ask for the world, and Jehovah gives it, whereon He breaks the nations with a rod of iron and dashes them in pieces like a potter's vessel. This, we presume, is not the gospel of grace, but the solemn warning of judgment which the Lord will execute on the living at His coming. To the poor the gospel is preached; but here it is an admonition to the kings and judges of the earth to submit to the Son lest His anger burn in their destruction. What entirely confirms this interpretation as the true one against those who would foist our country into the place of Israel and thus give it a present bearing nationally, is Rev. 2:26, 2726And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. (Revelation 2:26‑27), which proves that it is only when Christ comes that He will give the faithful, then glorified, power over the nations in association with Himself. If Protestantism were not so blind, these men would see that this perversion of the Psalms is only of importance to Popery and the Jesuits, who do seek by craft to gain power over the nations now. The believer, not of the world as Christ is not, waits to share this and all other glory when Christ appears; but this, let us grant it, is neither Popery nor Protestantism, but the Christian hope.