Note, in prophecy, there are the elect people who are to inherit, who tremble at God's word. The Lord appears to their joy.
There is a temple built by the nation which the Lord disowns. The Lord speaks from the Temple.
This affects the nations—it is recompense to His enemies.
The glory appears then on this gathering of the nations.
The Gentiles bring in, thereon, the scattered Israelites.
We have a very clear example in Isa. 8 of the order of prophetic teaching in its connection with present things, and yet passing, as it must as presenting the mind of God, on into the future fulfillment of His mind, and how far it takes up present things—I mean things connected with Christ's first coming. Israel is judged, in chapter 5, on the ground of what it was first planted by God; in chapter 6 on the ground of the Lord's glory to be revealed. It was not fit for it. But there was another intervention of God after all was lost as to responsibility of Israel. When the ark was lost and Ichabod was written on Israel, God raises up a prophet. Sovereign grace forms a link of grace. And, following on this, in David the ark is brought back, and the house of David becomes a new stay for the people—grace in power, "We are come to Mount Zion." This fails, and in chapter 7 the notion of the Remnant, intimated in a remarkable way in the end of the chapter, is brought forward, and, when the heir of the house of David shows his unbelief and wearies God, the prophetic witness steps in and gives sign or testimony of grace. Emmanuel, God with us, is introduced. Then, in chapter 8, the prophet turns to circumstances, and the state of the people. They were seeking, in human strength and confederacies, to arrest men's hostile power and intrigues. The Lord tells the prophet, and in him the returning Remnant, not to walk in this way. He was to sanctify the Lord of Hosts Himself. Still the Assyrian, the outward hostile power, would come up to the neck. He did in Sennacherib's days then, and will hereafter. But Emmanuel having been brought in, all came to naught, for it was into "Emmanuel's Land" he had come, and they would be broken to pieces, for Emmanuel, God was with them.
But this introduction of Emmanuel, in connection with the Assyrian, necessarily leads him to Christ, God manifest in the flesh, who was their Emmanuel And we get the instruction of the Remnant, "Say not a confederacy, but sanctify the Lord of Hosts himself, and he shall be for a sanctuary." Then the full bearing of the great question with Israel, Jehovah not only dealing with but come to Israel, is dealt with. "He shall be a stone of stumbling." Then the law and testimony is sealed up in the Remnant, and the Spirit of Christ waits for "the Lord who hides his face from the house of Israel," and thus He and "the children which God bath given "Him are for signs and for wonders."
Now here we are broken off at once as to any pursuing the tree and chain of promise in Israel (though God will fulfill it) because if He is hiding His, face from the house of Israel, and hence cannot, even in the Remnant, set it up again, they look to fires of their own kindling, to wizards that peep and mutter. They are without Jehovah. Every people would look to their God—not Israel. Thus they get into the depths of sorrow and irritation instead of repentance. But though thus in far deeper anguish than in the first visitation of Israel, all is trouble and darkness. Yet in this last dominion of Gentile power, light had sprung up in Galilee. There was Emmanuel, who had never been before—the great light had been there, and now the prophet, in the utter extremity of the people (depicted in verses 21, 22), bursts forth into the full consequence of this Emmanuel. He becomes the triumphant Deliverer for final blessing and peace. The zeal of the Lord of Hosts would do it. Thus, on the failure of the last resource of Israel, according to the flesh, in the house of David, God brings in Emmanuel.
He then gives the present needed warnings and encouragements needed by the people. They are to trust Jehovah and to give Him His just place in their hearts, but then the manifestation of Him brings in Christ, and all these purposes and patiences entirely theirs. This is pursued on through the first coming, and the rejection of Israel, on to the second in deliverance and glory, when Israel was at the lowest point. But then, in fact, when the Remnant became disciples, upright as Jews, and His children by grace, and the Spirit, and the law and testimony was sealed up in them, what was to be done? They could not be Israel—Jehovah's face was hid from Israel. The New Testament tells us only exactly, though full occasion and room is left for it here, "The Lord added to the Church daily such as should be saved"—this very Remnant Then note the difference. Israel (as on the great day of atonement) cannot know, till the Great High Priest comes out, whether His sacrifice has been accepted. It may, prophetically, hope so, but waits to see Him whom they have pierced. But we do not. He is not come out, but, on the contrary, set down, for it was the Lord "on the right hand of the Majesty in the heavens." But the Holy Ghost is come out, being given to those who believe, and we also do know the acceptance and perfection forever of those that are His—yea, the veil is rent, and heaven is open to us—yea, we are one with Him. But this is New Testament knowledge by the Holy Ghost. The prophecy shows exactly where it comes in, but passes from the state of the people, when even the house of David had failed, and all were looking to man, Emmanuel being introduced in promise, to the whole history of Israel from that moment to His appearing in glory and triumph for Israel.
The final earthly purpose is held in view in connection with Christ, but the present needed encouragement given with promise—the final blessing being a guarantee for present keeping, for faith. Heavenly things are simply passed over (only God hides His face from Israel), to those that are not earthly connected with them. Other prophecies may give only details, but they all fall into their own place in this plan of God—"Are not of any private interpretation."
Note, in passing, that Isa. 18 gives the key to the third Book of the Psalms.
Note too, in Jeremiah, how, even in denouncing Israel, and telling all the evil coming on them, the Lord takes notice of and knows all the sorrows of His people. This is fullness of grace.
In Ezekiel, God is on the Throne of supreme majesty—retired into His own place, and visiting according to this His place among men. He comes out of the North (intimating the judgment, I doubt not, of Nebuchadnezzar) but it is still the same thought—judgment in majesty. Hence a terrible word, moral reproof according to the mind and judgment of His Spirit is closed. Ezekiel is dumb, save as God opens his mouth and makes him speak His words. The living creatures sustained here or formed the Throne. Where the Spirit was to go they went.
God is with the captivity, not with the house, and therefore has retired to His sovereign place of the Throne. They are treated as rebellious there, and He visits Jerusalem now in judgment. He acts on it from outside. Hence, too, Ezekiel is son of man and dumb, because it is not the Spirit of God speaking from His place within, but to, in His Majesty without. In Jeremiah, He still begins within—He says he must set his face as a flint; and whoever goes out to the Chaldeans shall save his life—owns the judgment. God takes His place in purpose in all Israel. As sparing within, judgment must be owned—spiritual sense knows it is over. Hence, after being brought among them dumb, Ezekiel is taken into his house and besieges Jerusalem. Then he is brought to be shown, and declare the state of the judged and God's once place (His own house) upon earth. Here (discriminating the saints) judgment is executed—for what was Nebuchadnezzar? Here the living creatures are full of eyes, as well as the wheels.
Next, we may remark that (for God appears more in primeval majesty in Ezekiel than elsewhere, because He is not speaking within but from without) we have the king of Tire as "the anointed cherub that covereth," and to be destroyed as the covering cherub. Hence it is a creature, however exalted—I suppose Satan fallen (with many others) but a creature here, which had its place connected with the Throne of God—God having set it so and officially anointed. "Covering," alluding to the word has-so-chech constantly used of the cherubim over the ark (consequently denoting what was creature, however used) that it was connected with precious stones, and walked up and down among stones of fire, that which reflects and displays, in its various prismatic beauty through a medium, the pure light of God. Hence the names of the people were on them, and the heavenly Jerusalem has them for foundations. They are divine qualities, not essential Light—that God is. Here he was familiar and at home. Christ secures His people in them, connects them with them as engraved there, and they are basis of the heavenly glory. They were displayed on the fallen cherub, and he was amongst them.
Further he was in the garden of delight of God in Eden, amongst those who had their place in His garden of delights. But he took pleasure in his own beauty and fell—perfect from the day he was created till iniquity was found in him. It was the fallibility of a creature. The beauty and enjoyment, be they what they might, were lost by the internal failure—"He abode not in the truth, for there was no truth in him." How does the blessed Lord Christ shine out in contrast here! How sure a place was "on the breast-plate"! How incapable the creature of standing in any place!
Note, the iniquity was found in him—it was "looking at his own beauty." Lord, keep us from this! For how vile to attribute this beauty to ourselves! And yet we should all have this devilish propensity, save as kept. Look at the brightness which is in the stone! We are engraved on it, and call it our own because we are engraved on it and it bears us. Dependence was lost, and what natural quality was became a power of evil.
Here then we have the same general idea of Cherub—one connected with the attributes and qualities of God as a vessel of service, as a creature near to Himself and connected with the Throne. Note in the beginning of Ezekiel they are obedient and dependent—where the Spirit was to go, they went. And they had a place, when God went in the way of visitation.
We have, finally, the living creatures in the Apocalypse. They are; again, connected with the Throne and judgment—not properly counsel. They worship, i.e., they ascribe honor—the elders worship. They are in the circle of the Throne, but it is a sessional Throne in heaven, not an active one. They invite to the opening of the seals, but the Lamb opens them. They own Him in ascribing glory. They are heads of creation in genus. They celebrate the holiness and unchangeableness of Jehovah Elohim Shaddai, night and day. And thereon the twenty-four elders fall down before Him on the Throne unchangeable, and own Him as Creator and for whom all is created. Next, they (one of them) give the vials of wrath (note that was the wrath of God filled up) but do not pour them out in that judgment. They invite, as we have seen, to see the seals open. All this is, as we have seen, before, save that they do not move nor go forth in activity, the Throne being in heaven, for all was associated with the Creation-blessings. For the Jews as a system were so, and failed in that place. Their Sabbath was Creation-sabbath. This makes chapter 5 more important, and to be much studied. One thing we know—that Jesus' name is above every name by divine right, and title of perfect work, too. They say "Amen" to the worship of every creature offered to the Lamb, and to Him that sitteth upon the Throne. The twenty-four elders thereon worship Him who changes not.
Note, also, the song, in respect of which the vials are given, in chapter 15, and also verse 7. On the whole, the character of these living creatures seems in principle the same, save, as I have said, the active energy is not there. It is in the Lamb. The horns and eyes, seven spirits sent forth are there, and He comes forth at the close.
All things are cleansed by blood, and all things secured by blood—all things in heaven and earth (which He the Son had made for Himself) are reconciled, "having made peace by the blood of his cross" referring, I apprehend, to the day of atonement. I am not aware that anywhere else it is said egorasas hemas (hast redeemed us, Rev. 5:99And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; (Revelation 5:9)). Hence the importance of this. But I do not think the living creatures come in the company of the enthroned redeemed Church. They are rather the furniture of the Throne itself, on which He that "liveth forever and ever" sat.
The Apostle sees a throne and thrones, but the living creatures were not there, but, after describing the sea of glass, we get the elders too—they were in the circle and round the Throne. It is with them the ceaseless celebration of God the Creator, Jehovah Elohim Shaddai. There is action with the elders, that is awakened feeling, thrones cast down, a worthiness understood, and spiritually reasoned on—the good pleasure of God understood and delighted in.
As regards chapter 5 nothing very certain can be drawn from so uncertain a text. One thing is clear—they fall down before the Lamb and worship. It is not "they sung," which would make it an act thereupon, but "they sing." The introduction of the Lamb awakens this song. It is certain that all beings are sustained by Christ, and received, and reconciled as to condition by His blood, but I know not that any are redeemed but elect men. If any of these, which I doubt, are in the place of the Cherubim, I should judge it not the Church but those who specially trusted in the throne of Jehovah Elohim Shaddai, who are as much of course redeemed as the rest. The twenty-four elders would be the Church having the mind of Christ. In spite of the absence of grammar in the Apocalypse, the hemas (us) and autous (them) here present serious difficulties. It is to be noted that the living creatures and elders have harps and bowls of incense which are the prayers of others—of saints. I should be disposed much to read with A and Aethiop.: without the "us" (hemas) at all after "redeemed," and make all go on to "them" (autous), or, if there were authority for it, with 44, hemon as in verse 10. Note there is no intercession—they have bowls full of prayers, " which were the prayers." It is not incense added to them. These saints, if this were so, though yet under trial, would be the " them " (autous). The Angels are not in chapter 4, note.
The harps only seemed to identify with the song, but if hemas (us) be interpolated or put for hemon (our) it would be all very simple. On the whole, worship or celebration of glory, however, is added as to the Cherubim. They are less mysterious rather in position, but they are in act identified with power, and judgment, and providence, not with Church-intelligence. But then it is not principalities and powers associated (in service) with the Throne in mysterious Majesty. There they are. But the Lamb has perfect power in Himself—the seven horns, and wisdom, and energy of the Spirit—seven eyes. He is in the midst of the Throne, and is now worshipped by them, possessing all power in His Person. They invite these lower down, and see. As to eyes, they are not, in themselves, divine. We read of the "eyes of the Lord." "Seven eyes" is perfect spiritual intelligent energy, but we read of another having the eyes of a man. They are intelligence, Spiritual intelligence, and divine intelligence in their place, perception, and gathering in knowledge, according to their respective capacity. See note on this among the notes on the Psalms.
I doubt much even of the present reformed text, in chapter 5: 9, but am unwilling to tamper with it. There are several questions. First, to whom does "they sing" refer? Is it general, as often in Revelation—on chante. Does it refer to "Saints"? This I hardly think. Do the harps connect themselves with it? Next egorasas to theo hemas (thou hast redeemed us to God)—is this right? Or is hemas (us) to be shut out, so that "Thou hast redeemed" would rest on " them," with " hast made"? Or is it "to our God" as afterward, with 44? The only analogous passage I know is 2 Sam. 8, and parallel passage, i.e., "redeemed to God" is not elsewhere "purify to himself a people of possession" or "purchase" we have. In no other case have we living creatures expressing reasons for worship, but as elders we have. It might perhaps come in. They ever do, even in chapter 4. Further the "them" (autous) afterward makes the saints the natural subject of praise—those whose prayers they have in their bowls, i.e., those still suffering down here, in whose hope they would string their harps. This would much fall in with the whole scope of the Book, as chapter 11. "The accuser of our brethren is cast down which accused them," etc. The omission of "us" has weighty authority, but I am unwilling to tamper with Scripture on uncertain readings. The other "them" seems on the fullest authority, all but unanimous. It is possible that these above, Old and New Testament saints may celebrate their common redemption to God, and specially for the others who seemed in a bad position for it, as left on earth, declare that they would be kings and priests, and reign, whatever their position now. If so, then "them" would lean on "with those coming out of the great tribulation" and after.
The cases cited by Bengel, on Rev. 5:1010And hast made us unto our God kings and priests: and we shall reign on the earth. (Revelation 5:10), to show that autous is used for hemas, prove nothing. He refers to Matt. 23:3737O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! (Matthew 23:37), and Jude 2424Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, (Jude 24). The passage in Matthew is " 0 Jerusalem, Jerusalem, that... stonest them that are sent unto thee." So Isa. 47:88Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children: (Isaiah 47:8), the sitting, the confident who says in her heart; in verse 11 (not to) auton refers to the pit (bathunos) into which she will fall. In Jude 2424Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, (Jude 24) autous is very doubtful, Bengel and Tischendorf alone edit it—Tischendorf on the authority of Vat. Cott. B.S. 3, 5, and some thirty othersBengel saying, Edd: prime et M.SS. The Vulgate and Beza have humas, hence the more recent ones. Were it there, it would refer to hous and hous in verse 23. There is no hemas before it. Rev. 18:2424And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. (Revelation 18:24), is perfectly simple. It is the historical statement of the inspired author, not the language of the Angel saying "Thee."
Ezekiel, as we have seen elsewhere, leaves out all the operation and history of the beasts, and takes up the nations short of their rising, and being such (the taking of the Throne from Jerusalem) and those after the beasts are done with, and the question is between Israel and the nations. The divisions of Ezekiel seem thus: chapters 1-7 the question was raised on the glory of the Lord in Israel, shown to the prophet; the commission. It was to the nation, the children of Israel. First sent to the captivity of Chebar, for it was general—then to the city Jerusalem, or rather concerning them. "Hear or forbear"—but it involved this siege, representatively the whole nation, then the "mountains of Israel," and an end on the four corners of the Land. Chapters 8-19, the judgments and reasoning with them.