There is a whole class of subjects, connected with that thread of truth that runs right through Scripture, which demands consideration from those who desire full light in reading the Revelation.
1St. The connection between light and the means of displaying light.
In following this out practically and according to Scripture we should have to look carefully at the one candlestick of the sanctuary (Ex. 25:3131And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same. (Exodus 25:31)); at the ten candlesticks of the temple (1 Kings 7:4949And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold, (1 Kings 7:49); 2 Chron. 4:77And he made ten candlesticks of gold according to their form, and set them in the temple, five on the right hand, and five on the left. (2 Chronicles 4:7)); at the one candlestick of Zech. 4:2-142And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: 3And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. 4So I answered and spake to the angel that talked with me, saying, What are these, my lord? 5Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. 6Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. 7Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. 8Moreover the word of the Lord came unto me, saying, 9The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. 10For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. 11Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? 12And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? 13And he answered me and said, Knowest thou not what these be? And I said, No, my lord. 14Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. (Zechariah 4:2‑14); at the seven candlesticks of the Apocalypse (Rev. 1; 2; 3); at the seven lamps of fire (Rev. 4 and 5); at the two candlesticks (Rev. 11:44These are the two olive trees, and the two candlesticks standing before the God of the earth. (Revelation 11:4)); and at the light and the means of displaying it of the golden crystal city (Rev. 21, 22:5).
What was common to them all? What was distinctive and peculiar to each phase of the one common truth?
I may note here, the difference between three words, which is according to classical Greek, the Greek of the LXX, (speaking generally), and the Greek of the New Testament.
The words for candlestick, candleflame, and lamps, are three-λυχνια (candlestick) occurs twelve times in the New Testament, and is always rendered “candlestick" (see Matt. 5:1515Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. (Matthew 5:15); Mark 4:2121And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? (Mark 4:21), etc.; Heb. 9:22For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called the sanctuary. (Hebrews 9:2); Rev. 1:12, 13, 20; 2:1, 5; 11:412And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. (Revelation 1:12‑13)
20The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. (Revelation 1:20)
1Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; (Revelation 2:1)
5Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. (Revelation 2:5)
4These are the two olive trees, and the two candlesticks standing before the God of the earth. (Revelation 11:4)); λαμπας (candle-flame) occurs about fourteen times, and is always rendered "candle" or "light" (see Matt. 5:1515Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. (Matthew 5:15); Rev. 18:23; 21:23; 22:523And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. (Revelation 18:23)
23And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. (Revelation 21:23)
5And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. (Revelation 22:5)); λαμπας, lamp (Matt. 25:1, 3, 4, 7, 81Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. (Matthew 25:1)
3They that were foolish took their lamps, and took no oil with them: 4But the wise took oil in their vessels with their lamps. (Matthew 25:3‑4)
7Then all those virgins arose, and trimmed their lamps. 8And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. (Matthew 25:7‑8); Rev. 4:5; 8:105And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. (Revelation 4:5)
10And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; (Revelation 8:10)). Again, that which in Rev. 21 and 22 would correspond to the candlestick as the means of upholding the light, would be the New Jerusalem herself. But the "candleflame" is the Lamb; the φως, light diffusible (see, also, Rev. 18:2323And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. (Revelation 18:23)) is the glory of God (21:23 and 22:5).
As connected with this subject, the word φωστηρ, light-giver (Phil. 2:1515That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; (Philippians 2:15); Rev. 21:1111Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:11)), may be compared with 2 Cor. 4:4,64In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. (2 Corinthians 4:4)
6For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6). There is, at this present time, a fountain of full-bodied light (2 Cor.) which it diffuses; it has reflectors now down here (Phil. 2), and will have them in perfection hereafter (Rev. 21:1111Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:11)).
Again, the connections of the word αστηρ, star, are of much interest.
Leaders in evil (Jude, ver. 13) are compared to wandering stars. See, also, Rev. 8:1010And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; (Revelation 8:10), “There fell a great star from heaven, burning, as it were, a lamp.... and the name of the star is called -Wormwood," etc.
And "I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace," etc. (Rev. 9:11And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. (Revelation 9:1)).
So far as to what was evil. A star might be an evil ruler. And mark, here, the connection of the star with the lamp.
On the other hand, as to the seven churches, among which the Lord walked-the candlesticks rested on the earth. But the seven stars were His (3:1), and held in His right hand (2:1).
We read that God made the sun to rule the day; the moon to rule the night, the stars also. A created. star (Matt. 2:2,7,9,102Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. (Matthew 2:2)
7Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. (Matthew 2:7)
9When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10When they saw the star, they rejoiced with exceeding great joy. (Matthew 2:9‑10)) ushered Himself into the world, and so waited on His grace, that it guided the Magi to the spot where He was.
Himself, ere day dawn, will appear to us that watch for him-harbinger of and guide to the place of full blessing.
Surely, it is the grace of Him who has provided the New Jerusalem to be the light-bearing body (for the heavens, during the thousand years, while Jehovah-Shammah (Ez. 48) shall be on earth; and then for heaven and earth), which alone has kept a record of the light between both man and Himself, throughout the history of man’s eventful pilgrimage upon earth. But, secondly, another question might rise theoretically here, viz., "What is light?" It is, however, in fact, raised a few verses lower down, in our chapter, viz., in the promise, “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God" (ver. 7).
This passage leads us to two others, the contrasting of which together elicits, as is oft the case in Scripture, much new light.
"The tree of life, also, in the midst of the garden, and the tree of the knowledge of good and evil" (Gen. 2:99And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. (Genesis 2:9))-a part of Eden’s fair scene, is one of these passages, and is obviously connected with the hope held out in the promise (ver. 7), a sort of counterpart, in God’s paradise, to something which was in the paradise made for man. On the other hand, by way of contrast, that which was altogether prohibited in Eden, is conceded in this promise to the overcomer. But (1 John 5:4,54For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? (1 John 5:4‑5)), there is no means of overcoming but faith; no overcomer but he that believeth that Jesus is the Son of God.
This leads us, at once, to another verse (John 1:44In him was life; and the life was the light of men. (John 1:4)) "In Him was life; and the life was the light of men," part of the glory of the Son of God. There are two ideas common to both these two passages (Gen. 2:99And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. (Genesis 2:9), and John 1:44In him was life; and the life was the light of men. (John 1:4)), which are pretty nearly these, "continuity of being," and “intelligence"; in other respects the difference between the two verses is infinite. God, who is a source that giveth unto all, is the Author of order, not of confusion, as saith Paul. He formed a scene, and placed a creature in it, in blessing, with a high measure of intelligence in that which was good; and continuance in that state hung (for his breath was in his nostrils, his life like a vapor, that passeth away, and he is gone) by the fiat of the Maker of all, upon ignorance of evil. This was man as a mere creature.
It gave occasion, however, alas! to one who had broken all order before, and was become a destroyer and a liar, to show himself. And after he had done his worst, the Son of God, in whom is that life which has not only continuity in it, but the eternity and moral characteristics of God, came in with His light, which has the intelligence of discerning and judging the evil of all that is out of God’s order, and is the revelation of a new and a divine system of light and life. The Lamb is commissioned to take away the sin of the world, and is the Son of God; He that baptizeth with the Holy Ghost.
As to Eden itself, I notice that “the tree of life, in the midst of the garden," is named (Gen. 2:99And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. (Genesis 2:9)) before "the tree of knowledge of good and evil." Afterward (ver. 17) the prohibition is merely as to the tree of the knowledge of good and evil; and it is not until after man, neglecting the light which he had as a creature (viz. that obedience was his duty) had disordered his whole being, that he is judicially shut out from the tree of life, lest he should eat of it and live forever (3:22, 24), in his then state of sinfulness.
The connection of these two principles "Life" and "Light," runs right through Scripture, and on the correct application of them all blessing hangs.
With the fall (Gen. 3) man lost all his intelligence as a creature of God, and forfeited; too, the life he had. His life was a forfeit, and the intelligence of good changed for the knowledge of good and evil.
The expression (John 1) "in Him was life" is to be noted. There was, IN Him the Logos, life. As the Logos, or Word, He was the intelligence of God, as well as the One through whom any partial expression of anything in God which He was pleased to make was made, as in creation, providence, economies, etc. But these were not the light, though they gave light to a certain extent, but they were not in Him. “IN Him was life." In Him was-not what could and would pass away, as the first creation, providence to a wicked world, economies, but what could not pass-life: eternal life. The entity and very being of Him was light. Wherever He was, the who and the what He was gave light. Creation speaks of eternal power and goodness; providence speaks of patient goodness amid rebellion throughout time. But neither of them express and present that which displays the divine character and being itself, or which throws out into full light the enormity of rebellion against him. Rebellion against infinite power and wisdom is madness, although He that has the power be ever so patient and good towards the rebel as a rebel; but rebellion against One that is merciful, compassionate, and full of pity, is base and shameful to the rebel. In His days of humiliation; when upon the cross; in the days between His resurrection and ascension; and, now ascended; wherever He, of whom we speak, is found personally present, there there is the Life which is the light of men.
The shortcoming of the light in creation and in providence is plainly seen; the former is enough to condemn a man in nature; and is constantly so spoken of, as in Rom. 1, a man worships his own conceits, surrounded by a circle of testimony to the truth, that there is but one true God. Providence, on the other hand, is the patient goodness of God to a world of sinners, and has for its basis, the very fact that caused the destruction of the former heaven and earth, viz., man’s incorrigible badness (comp. Gen. 8:21,2221And the Lord smelled a sweet savor; and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. 22While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. (Genesis 8:21‑22), and 6:5, 6, 7).
In Eden, the seat of the life and of the light of intelligence was in man; so, also, the responsibility was in a fallible one, who was only a creature. The blessing was human, and the keeping of it trusted to man.
But now, the seat of life is in the Son of God, and so, also, the light shines down from Him; He who is infallible; Who is the same yesterday, to-day, and forever; the Creator of all, is now the Creator anew, Head and Source of a new creation (Rev. 3:1414And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; (Revelation 3:14)), life-giving Spirit (1 Cor. 15:4545And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. (1 Corinthians 15:45)), Giver of the divine nature (2 Peter 1:44Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:4)), Planter, through the word of His grace, in poor sinners who believe, of an incorruptible seed (1 Peter 2:2323Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: (1 Peter 2:23)), for He is Redeemer as well as Creator (Eph. 1:1010That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:10); Col. 1:20, 2120And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled (Colossians 1:20‑21)). Opener He of wells of living water in the hearts of poor Samaritan women, of water that springs up into everlasting life (John 4), giving forth, out of the belly, rivers of living water (John 7).
What can be more exquisite than the Lord Jesus’ conduct with the poor woman taken in the very act of adultery (John 8:1-121Jesus went unto the mount of Olives. 2And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4They say unto him, Master, this woman was taken in adultery, in the very act. 5Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8And again he stooped down, and wrote on the ground. 9And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. 10When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. 12Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. (John 8:1‑12))? What more precious to the soul of a poor sinner, of a saved saint, and of Him the Savior, than that that scene should be the proper scene to introduce the announcement, "I am the light of the world" (ver. 13) Ah! what is light to a world which is in darkness, save Himself, in whom is eternal life, and who can give it freely to the poor sinner; who alone could say (John 11:25, 2625Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26And whosoever liveth and believeth in me shall never die. Believest thou this? (John 11:25‑26)) “I am the resurrection and the life; he that believeth in me, though he were dead, yet shall helve: and whosoever liveth and believeth in me shall never die." "For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will." "Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." (v. 21, 24. See, also, 17:3; 1 John 1:5; 4:15, 16; 5:205This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. (1 John 1:5)
15Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 16And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. (1 John 4:15‑16)
20And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. (1 John 5:20)).
Note that, in the letter to the church at Ephesus, we have that which corresponds to the two trees in the garden of Eden: The light of intelligence in the address, and the power of continuance in the promise: viz., 1St., Christ, as the holder of the seven stars in His right hand, walking in the midst of the seven golden candlesticks; and, 2ndly., the Spirit promising to give to the overcomer to eat of the tree of life, which is in the midst of the paradise of God. 1St. The light of the testimony of finished redemption spread abroad; and, 2nd., the practical hearer of it to enter into God’s joy in the Fountain of life.
These are the termini of the Christian race-course. Behind me is Christ; and I am in the light of His sympathy, risen from the grave, fruit of the finished redemption; that is, the terminus from which I start: the terminus or goal toward which I run is the scene of God’s delight in Christ as the tree of life in the midst of His own garden of delights.
Am I in this position as a mere man; drawing my strength from myself; trusting to my own intelligence, and the life of the living soul, and the power of its continuance? If so, all will be failure; for it will be, after all, but the trial of man, which always ends in failure. But, thank God, it is NOT so: I have an ear to hear Christ’s gift. And, in the power of that grace, I can say, that if the beginning and the ending of the course both tell of creature-failure, both, likewise, tell of how God, in redeeming love, can triumph in the midst of creature-failure.
Light; its connection with life; Christ the alone organon of eternal life to man; and that life, the light of men, we have already looked at. The Christ, life-giving Spirit-or the Organon of eternal life-is not, however, all we have to look at, because we have to ask “Who was this second Adam? Who was, personally, this Son of Man?" The Son of God became Son of Man. And that which the Son of Man displayed, was that which had been, and was true of Him as Son of God.
3rdly. In other words, that which has been under consideration, leads to the question of the connection of creation, providence, and redemption, with the revelation made by God of Himself, with his motives, thoughts, plans, and counsels therein. This would naturally divide itself into two parts, viz., redemption; 1St, in the gradual historic development of its various parts (used as the gradual development of it has been made, in time, for a testimony for God in government and in grace, before men, principalities and powers); and 2ndly. In the display of it when, being perfectly accomplished, it will fill heaven and earth with a fullness of God, that will force down into the pit below all that is not, in spirit, heart and principle, identified with God,-though the molding of that which will then fill the heavens, will differ from the form and fashion of that which will then fill the earth. The Spirit, all-pervading, in these scenes, will be the power to make God all in all in heaven above and on earth beneath; but this will in nowise prevent the phase of the heavenly sphere, as a whole, telling out a tale fuller than the earth can tell out, and one of higher and more lofty themes too. When I read the address to Smyrna, as from Him that is “The first and the last, and who became dead and lived," (v. 8); who encourages to be “faithful unto death [of the body], and I will give thee a crown of life" [in resurrection-glory]; and who, by the Spirit, promises to the overcomer, that he "shall not be hurt of the second death,"- I get much of this third question suggested to me.
"The First and the Last." The mercy of the ‘Lord (says David, Psa. 103) is from everlasting to everlasting. The eternity behind me is more difficult to realize than the eternity which is before me. For I, according to the eternal life which the anointed Son of Man has already communicated to me, have tasted mercy, and learned, through grace, many of the rich provisions for the future, which revelation points out by the word, as forethoughts of God for His people. To trace the stream from its source outward, and study its goings, and the amazing benefits it confers all through the wilderness, until it comes to the rich, land, its own land, is a pleasant study. But the source, the spring,-there it has been ere ever I was, there it is-who can follow it up, and who can search it out to perfection? I know, however, now, One-a man-a living man, upon the throne of God and the Father. Revealer He of the Father; and in whom dwelleth all the fullness of the Godhead bodily. When I go forward into the history of the future-God’s history- there, this same One, who is now upon the throne, is to be seen, the same yesterday, today, and forever! Inside of all that faith can realize as its own scene, is Himself the Center of all; above all the wide universe this One, is recognized as Head; and beyond all creation wide there He is. I look forward and see marks connected with Himself-and own Him as the last. And because I know Him as He is, and the future is connected with Him as He is, I can apprehend many, many a detail rich and glorious about it. But if in grace he became manifest in flesh so as to be able to say, He that hath seen me hath seen the Father also; and if all that He has been and is, as Son of Man, is the perfect presentation of God and the Father to us-this is only so, because He, as God, was manifest in the flesh; and ere ever He became manifest, so that man could look upon, handle, see Him: “He was with God and was God." I look back, then, and in so far as I rightly know, the only begotten Son of the Father, Him, who came full of grace and truth, and who manifested the Father, so far can I apprehend something about Him, as “the first" in the highest thought which it presents. I say the highest thought, because "in all things," He has “the pre-eminence." He is first, and has the pre-eminence in every way. It must be so (Col. 1:15-1915Who is the image of the invisible God, the firstborn of every creature: 16For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17And he is before all things, and by him all things consist. 18And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19For it pleased the Father that in him should all fulness dwell; (Colossians 1:15‑19)). He has the pre-eminence in many ways. Who but He could sit upon the Father’s throne? Who, but He, as having divine glory, could be worshipped as Son of Man; as our Lord and our God? Who had the pre-eminence in sorrow? Whose sorrows were like unto His? Who will be anointed with oil of joy and gladness above His fellows, save Himself? In all things, in every way, the pre-eminence is surely His. And He can stand now MORE than half way across the gulf of time: individually He is altogether on the other side of the gulf: is He not to faith, too, on the other side of the gulf, and we in Him there? There He stands and speaks to a people who are passing through a measure of the experience of death and resurrection, through the deep floods of which He passed all alone. He speaks to them of His own strange mystery and experiences: He, the First and the Last (strange mystery, but true) became dead! and (then) lived! And He speaks to them of a crown of life being ready for those who will drop the body in faithfulness for His sake, and how Himself will be their shelter from the second death.
Oh, that we knew better how to see everything in His presence! Knew how to see ourselves (so little in ourselves) the care of such an one as He! Knew how to spread out our experiences of sorrow in His presence who suffered so much! Knew how to see time in the light of eternity; and Satan, the world, and the flesh, in contrast with the sphere in which Father, Son, and Holy Ghost, will fill all in heaven above, and in which faithfulness here unto death will win there the crown of life, and shelter from the second death.
As a practical word I would ask my reader, instead of murmuring to man when under trial and endeavoring to escape the cross, to turn to the Lord Jesus alive, as Son of Man in Heaven, and to enumerate to Him all the contrasts between what His sorrows were, with what ours are. And oh, how little will our own then seem!