The other angel (v. 1) is not the Lord. Babylon (v. 2) " is fallen," or morally sunk into the lowest degradation. The actual fall is narrated in chapter 19: 2. The consummation is openly diabolical, because Satan is cast out of heaven.
Verse 4 is a cry to the people of the Lord to come out, etc. The mixture of Judaism and Christianity will be such as never was known before: Judaism, which is really heathenism, as in Gal. 4, where Paul calls observing days and years a turning back to the beggarly elements-being circumcised to keep the law, etc. It is the religion of the flesh. Up to the cross of Christ God was dealing with all this; but when Judaism is grafted on Christianity, it is hateful to Him. What are prayed to as Saint Peter and Saint Paul are demons: as they used to introduce false gods, so now they introduce false mediators. Puseyism is heathenism. The shapes of evil, counterfeiting God, are Judaism, demonism, and heathenism.
Infidel latitudinarianism is the character of evil in England, different from what it is in India. Popery slurs over sin; no matter how they sin, an indulgence will atone for it. It is a shame for His people to be there, but still He remembers them (v. 4). People who are in the ark cannot be touched, but an apostate protection He will judge thoroughly.
Verses 12, 13. Everything not heavenly is mixed up with her: " Souls of men." " Through covetousness shall they with feigned words make merchandise of you," 2 Peter 2:33And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. (2 Peter 2:3). There is a time " to love, and a time to hate," and there are certain things which if a person does not hate, he has no right estimate of God. Some things ought to be hated-not the persons of course-" Let not the sun go down upon your wrath." We must not confound natural kindness with grace; but it is easy to do it, and to be indifferent to God's honor. The popish hierarchy has been guilty of shedding all the blood that has been shed upon earth. It is the centralization of all the wickedness that has been done on the earth from the time of Abel downwards, and Rome will be judged for it (v. 24).
Chapters 17 and 18 are a parenthesis in the history, which is continued from chapters 16 to 19. Chapters 17 and 18 are descriptive, not historical. In chapter 21: 9, we have a description of the heavenly city after the Lamb is come, just as we get this description, in chapter 18, of this other city, the object of God's wrath; first that which is carnal, and afterward that which is spiritual. There is the false and the true, and it is after the false is set aside that the true is put in its place. The corrupt pretended to be the heavenly thing, but the Lord will take His bride, and produce her before the world in glory.
Babylon is " the mother of harlots, and abominations of the earth." The whole character of it is idolatry and hostility to God. The Lamb does not execute judgment upon her, but the one true God executes the judgment upon that which had come in between Himself and the souls of men (chap. 19: 1, 2).
We are little conscious of the blessing granted us, in being made acquainted with God's purposes, even those of judgment. The first thing, of course, for the soul to be anxious about, is the possession of peace with God. But then the heart will not be shut up to that, but is enlarged of God, to enter into the whole scene and scope of glory, in which the Lord Jesus Christ delights, and in which He will have us with Him, and in connection with this scene, into the judgments on opposers and enemies, consequent on His taking His inheritance.
If we think of the past or the present, in scripture or profane history, and consider how power has been abused, we cannot wonder at the joy heaven evinces, and the song of praise bursting forth at God's taking the government: " The Lord God omnipotent reigneth! " Trace it back to the flood. After delegating the new world to Noah, we find man despising the authority of God, and idolatry coming in; in fact, the whole course of the world is according to the prince of the power of the air-according to Satan-and not according to God; all is apostate from God. The more religious they were, the more Satan was honored. As the apostle says, " The things the Gentiles offer, they offer to devils and not to God." It is not simply the natural lusts contending, and the motives enlisted on the side of sin: every way, it is all the devil's. What a change, when God shall take the power into His own hands, and we can sing, " The Lord God omnipotent reigneth! "
All idolatry is summed up in Babylon, " the mother of harlots and abominations of the earth." Go back to Nebuchadnezzar. The head of gold turns to idolatry. And I would note here, all that was connected with the worship of Pluto in pagan religion; and you will see that the unity of the Godhead was not the truth denied (a shadow of truth men never effaced even here, though hell and the devil were all that remained of it). That which man quarreled with was that which reveals the Mediator. Satan cannot deny there is a God, but he will try to hinder (by putting another object between) His light and love from shining into the heart and conscience, and so revealing Him who alone can give us peace. When the golden calf was made, the devil did not take away the name of Jehovah; for they said, " To-morrow is a feast to Jehovah." So now it is not the name of God cast out; but the introduction of that which hides the truth. All Satan's aim is to blot out the Mediator. So John, in his epistles, when heathenism and Judaism were combined in this one object, meets it by " God is light," and " God is love." And the saints are to be partakers of the same. So long as Satan can hinder that, he will give the name, and call it Christianity; but his object is to keep up the distance between our souls and God, and to prevent us from reaching the blessed end for which Jesus suffered—" who suffered for sins, the just for the unjust, that he might bring us to God." Blessed be God, we have such a mediator, who brings us to God, raising us up to Him; not as Satan tries to bring God down to us-" after the similitude of a calf eating hay." The corruption of the mediatorial work of Christ is Satan's widespread power over the nations in the hands of Babylon,-but " Strong is the Lord God that judgeth her."
The first verse ascribes salvation and glory, etc., to God- not to the Lamb-but to God on the throne, reigning; first, executing judgment, then reigning; to the God of heaven sitting on the throne (not coming to earth) in the characters known to the Old Testament saints as Shaddai and Jehovah, judging Babylon. He reserves to Himself the judgment which puts down Satan's power and malice. Be not surprised at power unintelligible, yet chaining men's minds. It is Satan's work. It is quite beyond us, and cannot be put down till the Lord God takes the power and gives perfect deliverance. Christ cannot display His long-affianced bride until the evil is removed, that which is false and corrupt put aside, and that which is true brought out in its place. The pretended heavenly thing removed, Christ will bring forth His bride and produce her before the world in the glory prepared for her. While He is hid with God, we are hid too. Our display shall be with His display. The church and the world cannot go on together. By the Holy Ghost she is planted and set down here in the character of witness. In as far as she is true, she is hated by the world. For a brief season there was gladness, and the people glorified God; but she has to walk by faith, not by sight now. A heavenly character is hers. " Ye are not of this world." And He cannot appear till we come forth with Him.
God will have realities. Now although He is bearing with corruption, it is only in order to the gathering His church to Himself. She having gone up and been received of Christ, He will come back with her, and be manifested to all. May we keep ourselves for Him until He comes!
Protestantism is what Sardis characterizes, and comes to nothingism-a name to live, but dead, etc. In Thyatira it is positive, active corruption. Jezebel is a religious character or Babylon, the world-church system. Jezebel is popery, producing papists. Babylon is popery governing the world. Her final condemnation we have in chapter 19: 2. The rule of God and the marriage of the Lamb are kept back until this great system is judged. No wonder there is the voice of much people heard, saying, Alleluia, etc. " The twenty-four elders and the four living creatures fell down and worshipped." Verse 8 explains verse 7.
Verses 6, 7 are the song; the following verses are the history. It is necessary to see the distinction. His wife hath made herself ready by being faithful in what God had given her. " Righteousness " should be plural, and I believe it is God owning the practical walk of the individual saints that compose the bride. They were given to have resurrection-life with Him. What is produced is the righteousness of saints, and seen before God in resurrection character-the display in glory of responsibility as to service done in the Holy Ghost by us down here. " Their works do follow them." " Was granted that they should be arrayed in fine linen " shows it is grace, after all. The Lord is pleased to own the work wrought in us, and by us, in the Holy Ghost down here. In virtue of life in my Head I stand before God: in virtue of what He has done in me, the manifestation of that life, I stand before the saints, before man.
" These are the true sayings of God " (v. 9). " Sayings " have a very large meaning. Christ is the Word of God, and His are the sayings of God.
The parable at the beginning of Matt. 25 is not Jewish, though the hidden bride is the earthly Jerusalem. The wise virgins are true Christians, and the foolish those who profess, have only the name, in this dispensation-going out to meet the Bridegroom. The Jewish remnant does not " go out," but Christ comes to it. The figure of virgins characterizes them as individual saints, not in their corporate character as the church, though they are of the church (that is, the true and faithful virgins). In the Gospels, when the bride is alluded to at all, it is usually in this way (namely, as individual saints). The difference between the wise and the foolish virgins is not in their watching, for they all go to sleep, but it rather consists in the reality of what they have got. If they were caring for Christ, they would be thinking of the light He would want to see, and would look to the oil; but if they only cared about the company of the other virgins, they would be thinking about their dress, and many other things, rather than the light. In Matt. 24 Christ was giving instruction to those who inquired of Him about Jewish things, down to verse 44. Next, from verse 45 down to verse 31 of chapter 25, He applies to His disciples while He is away. Then, to the end, He takes up earthly things which will be known in reference to the Gentiles.
The bride in Rev. 19 and 21 is the church. The symbol of the " city," in chapter 21 shows the glorious character of the saints. The heavenly people have more enjoyment than the earthly, in the same way that I get more happiness than the poor family I go to visit. They may enjoy the thing, but I enjoy something quite different. The heavenly people will be a medium of communicating blessing to the earthly.
The marriage supper (v. 9) introduces the millennium.
The " fellow-servant " (v. 10) is an angel. All that John is here is as a prophet, a servant, not as one of the church, indwelt by the Holy Ghost.
" The testimony of Jesus is the Spirit of prophecy." This is distinct from the gospel-His prophetic testimony, and the people are named " servants " rather than sons.
Two words are used in Revelation generally, " diadems " and " crowns." Here it is " diadems." If they gain a victory, they put on a crown; if it is to signify royal power and authority, it is a diadem.
Verses 11, 12. There is a difference between warlike and sessional judgment. This is, of course, the first. The Lord is coming out to execute judgment on the beast, who took the character of the false prophet, and was cast alive into a lake of fire, whilst Babylon was burnt with fire. "And I saw heaven opened." This expression occurs four times in scripture connected with the Person of the Lord: first, in Matt. 3, the Holy Ghost descends, and bears record that God's object of delight being on earth, heaven is open upon Him. The Spirit, as a dove, rests upon Him, and bears witness to Him as the Son of God. Secondly, in the end of John 1, the Lord says to Nathanael, " Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." It is not the Holy Ghost here, but the angels, and if those around had had their eyes opened, they might perhaps have seen them, for after His temptation angels came and ministered unto Him, and in the garden of Gethsemane one " strengthened " Him. The third time there is a difference, for the Son of man is gone up: God has taken to Himself the Objects of His delight. Then the Holy Ghost fills the saint on earth. He looks up and sees the heavens opened and Jesus standing on the right hand of God. The link is broken with earth, and the heart of the saint is taken up to heaven. The testimony of this is corrupted and lost, and we have now a great tree instead. Then here, for the fourth time, heaven is opened again, and Christ comes forth in judgment against hostile power; and, when thus opened, it is for us as well for Himself, for we belong to Him, and come with Him. " The armies which were in heaven followed him."
The white horse is the symbol of triumph, and He who sits upon him is called " Faithful and True," the same character in which He is presented to the church of Laodicea, though there He is the " Witness " and the " Amen." Here it is not as a " Witness," but as a Judge, and as executing judgment in the character of God, and He is always the " Amen " to that. His eyes are as a flaming fire, showing how piercing the judgment is; and then " on his head were many crowns "-or royal glories. His name none knew but Himself. This is Christ's consciousness of what He is. So, in Matt. 11, He says, " No man knoweth the Son but the Father." And why? Because no man can fathom incarnate God; and the way He maintains it is by going down and down, for " He humbled himself," and became obedient unto death," etc. But He is exalted, and " His name is called the word of God," the Revealer of God. He appears in " a vesture dipped in blood," significant of His coming forth as a warrior.
Isa. 63 is the same scene. There He is described as treading the " winepress of Almighty God "-executing judgment indeed as Son of man; but He could not tread the winepress of God if He were not God. In His lowest services He was still God. None could have put his hand upon the leper but He without being defiled. The priest was only able to look, not to touch the leper; but here is One who could touch. It is sweet to know how near He is to us; and yet how great. His name is publicly written: " he hath on his vesture, and on his thigh, a name written, King of kings, and Lord of lords."
How Paul to Timothy rests upon the glory of His Person, when he says, " the only Potentate, King of kings, and Lord of lords," etc., " the same yesterday, to-day, and forever."
And Christ comes forth here to judge the quick. The subjects of His judgments are not the nations, which are connected with the throne, or sessional judgment: but here it is as seated upon a horse. This is judgment on hostile power, the place where light has been-the Gentile and the Jewish power, given to them by Satan-the Roman emperor, and the false or pretended Christ.
God sends His Son to get men out of heathenism, idolatry, etc., and they turn that into idolatry. There may well be joy in heaven when there is an end to it; for Christ now sets it all aside by judgment on the earth-but as come down from heaven. The kings and their armies gather together; but all ministers to the setting up of the Lord Jesus Christ as Prince of Peace, and we have our position with Him, and come out with Him.
Beloved friends, it is very important to see the solemnity of the judgment about to be executed on Babylon. The effect will be to separate our hearts from all around, and keep us looking for that blessed hope, and the appearing of the glory of our great God and Savior, keeping our garments white. It will be a struggle, but now are we the sons of God, and " when he shall appear, we shall be like him "-He will come out with us. May we seek to realize it even here, keeping ourselves distinct from everything that is to be judged, and our heart's desire be to see His face with joy, to be with Him who has given Himself for our portion now and to all eternity.