As regards Peter and Paul, we have scriptural authority for regarding them as the apostles respectively of the circumcision and of the uncircumcision. Peter and the twelve remain at Jerusalem when the disciples are scattered, and continue (though God was careful to maintain unity) the work of Christ in the remnant of Israel, gather into an assembly on earth the lost sheep of the house of Israel. Paul, as a wise master-builder, lays the foundation, having received the ministry of the Church, as of the Gospel to every creature under heaven (Col. 1). Peter sets us off as pilgrims on our journey to follow Christ risen towards the inheritance above. Paul, in the full development of his doctrine, though owning this, as in Phil. 3, shows us,! sitting in heavenly places in Christ, heirs of all which He is heir of. All this was 'dispensational, and it is full of instruction. But John holds a different place. He does not enter on dispensation, nor, though once or twice stating the fact (as 14. 1, 17. 24, 20. 17, 13. 1), does he take the saint up to heaven, nor does he the Lord Himself. Jesus, for him, is a divine person, the Word made flesh manifesting God and His Father-eternal life come down to earth. The epistle of John treats the question of our partaking of this life, and its characters. But, at the close of the Gospel, after stating the sending of the Comforter on His going away, Christ opens to the disciples, though in a mysterious way, the continuations of God s dealing with the earth, of which John, ministerially, is the representative, linking the manifestation of Christ on earth at His first coming, with his manifestation at His second; Christ's person, and eternal life in Him, being the abiding security, and living seed of God when dispensationally all was corrupted and in confusion and decay. The destruction of Jerusalem formed a momentous epoch as to these things; because the Jewish church, as such, ceased. Nay it had, even before. Christians were warned to leave the camp. The breach of Christianity with Judaism was consummated. Christ could no longer take up the Church as His own seat of earthly authority in the remnant. But, alas! the Church, as Paul had established it, had already fallen from its first estate, could in no sense take up the fallen inheritance of Israel. All seek their own, says Paul, not the things of Jesus Christ. All they of Asia, Ephesus, the beloved scene where all Asia had heard the word of God, had forsaken Him,-they, who had been specially brought with full intelligence into the church's place, could not hold it in the power of faith. Indeed, the mystery of iniquity was at work before this, and was to go on and grow until the hindrance to the final apostasy was removed. Here John's ministry comes in. Stability was in the person: of Christ, for eternal life first, but for the ways of God upon earth too. If the church was spued out of His mouth, He was the faithful witness, the beginning of the creation of God. Let us trace the links of this in His Gospel. In John 20, as elsewhere noticed in detail, we have from the resurrection of Christ till the remnant of Israel, the latter being represented by Thomas's look on the pierced One, and believing by seeing. In chap. 21., we have the full millennial gathering besides the remnant. Then, at the close of the chapter, the special ministry of Peter and John are pointed out, though mysteriously; the sheep of Jesus of the circumcision are confided to Peter; but this ministry was to close like Christ's. The church would not be established on this ground, any more than Israel. There was no tarrying. here till Christ came. Paul, of course, is no way noticed. For him, the church belonged to heaven-was the body of Christ, the house of God. He was a builder. Peter's ministry, in fact, was closed, and the circumcision church left shepherdless, before the destruction of Jerusalem put an end to all such connection forever. Peter asks as to John. The Lord answers, confessedly mysteriously, but putting off, as that which did not concern Peter who was to follow Him, the closing of John's ministry prolonging it in possibility till Christ came. Now, in fact, the bridegroom tarried; but the service and ministry of John by the word, which was all that was to remain, and no apostle in personal care, did go on to the return of Christ. John was no master-builder like Paul; had no dispensation committed to him; was connected with the church in its earthly structure like Peter, not in the Ephesus or heavenly one, but was not the minister of the circumcision, but carried on the earthly system among the Gentiles, only holding fast the person of Christ. His special place was testimony to the' person of Christ come to earth, with divine title over it-power over all flesh. This did not break the links with Israel as Paul's ministry did, but raised the power which held all together in the person of Christ, to, a height which carried it, through any hidden time or hidden power, on to its establishment over the world at the end; did not exclude Israel as such, but enlarged the scene of the exercise of Christ's power so as to set it over the world; and did not establish it in Israel as its source, though it might establish Israel itself in its own place, from a heavenly source of power. What place does the Church, then, hold in this ministry of John? None in its Pauline character, save in one phrase, coming in after the revelation is dosed, where its true place in Christ's absence is indicated ( 22. 17). But we have the saints, at. the time, in their own conscious relationship to Christ, in reference, too, to the royal and priestly place to His God and Father, in which they are associated. with Himself. But John's ministerial testimony, as to the church, views it as the outward assembly on earth in its state of decay-Christ judging this-and the true church, the capital city and seat of God's government over the world, at the end, but in glory and grace. It is an abode, and where God dwells and the Lamb. All this facilitates our intelligence of the objects and bearing of the book. The church has failed; the Gentiles, grafted in by faith, have not
continued in God's goodness. The Ephesian church,-the intelligent vessel and expression of what the church of God was, had left its first estate, and, unless it repented, the candlestick was to be removed. The Ephesus of Paul becomes the witness on earth of decay, and of removal out of God's sight, even as Israel had been removed. God's patience would be shown towards the church as it had been towards Israel, but the church would not maintain God's testimony in the world, any more than Israel had. John does maintain this testimony, ministerially judging the churches by Christ's word, and then the world from the throne, till Christ comes and takes to Himself His great power and reigns during this transition-dealing of the throne. The heavenly saints are seen on high. When Christ comes they come with Him.
The first part of the epistle, then, of John, is the continuation, so to speak, of the Gospel before the last two dispensational chapters; the Revelation, that of chaps. 20. And 21., where, Christ being risen and no ascension given, the dispensational dealings of God are largely intimated in the circumstances which occur. 'While it is shown, at the same time, that He could not personally set up the kingdom then. He must ascend first. The two short epistles skew us that truth (truth as to His person) was the test of true love, and to be held fast when what was anti-Christian came in; and the free liberty of the ministration of the truth to be held fast against assumed ecclesiastical or clerical authority, as contrasted with the church. The apostle had written to the church. Diotrephes rejected free ministry.
I now turn to the book itself.
The Revelation is one belonging to Jesus Christ, which God gave to Him, and He signifies it to John. Though God over all blessed forever, He is here seen as Son of Man; the rejected Messiah, or Lamb, and so Head over all things. This fact, that the revelation is one confided to Him is important, because it at once. makes it the testimony of Jesus and the Word of God; being commutated by Jesus, and given to Him by God. This testimony of Jesus and Word of God comes as a vision to John, who bare record of all he saw. All of it is prophecy, not the Spirit of God the messenger of the Father and of the Son's grace to the church in its own place,-a direct inspired communication to the church itself for itself; as in its own right place,-but a prophetic revelation to John about it as in the world, and about the world itself. The. Church being already in decay and to be retrieved, whatever the delay of grace, the time was at hand, and the rejection of the church on earth to be taken as a starting point. Another system was to be set up. The apostle has not his face turned towards the churches at all, but his back. The mind of the Spirit is towards Christ's taking the kingdom. Still Christ' was yet amongst them, but as Son of Man, the character in which he judges and inherits the world. The apostle turns and sees Him. Still it behooved, if he was accounting the coming dealing with the world in judgment, to notice by the bye the things that are. By giving them in seven contemporary churches, no time was necessary; it left the final results as at the door, for they were in the last days, yet gave, if there was delay, opportunity for a full moral picture of the whole of the church's history: I see in this only the wisdom of the Spirit, and exactly the character of John's ministry. I cannot doubt, then, for a moment, that, while professedly of universal application for every one that had an ear-not an address to the general conscience of the church,-the seven churches represent the history of Christendom,-the church as under man's responsibility, the fact of the judgment of the world coming after on its close, (the churches being the things that are), and the character of events beginning With the church leaving its first love, and ending with holding fast till He comes, and with being spued out of Christ's mouth. The adoption of the number seven, which cannot mean completeness at the same time, because the states are different; the reference to Christ's coming; the reference to the great tribulation to come on all the earth, in the letter to Philadelphia; the clear object of warning the church till Christ came, the world being then in scene for judgment: all leave no cloud upon the conclusion that the seven churches are successive phases of the professing church's history, though not absolutely consecutive, the fourth going on to the end; new phases then commencing, and going on collaterally to the end also. But God Himself appears here as the administrator of the world, even when addressing the church; and Christ, as man, coming under Him to this purpose; the Holy Ghost being noticed as the direct agent of power in the sevenfold perfection in which it is exercised. It is not the Father and the Son, but God who is, but embraces past and future in His being, and is never inconsistent with Himself, making good in time all that He has announced Himself in, in the past. The form of this, however, is peculiar here. It is not merely the abstract idea of Jehovah, who was, and is, and is to come. He is first announced by His present absolute existence: " from Him who is " the " I am," God Himself. And then to connect Himself with previous dealings, not present church-relationships, declares that He is the One who was; had revealed Himself in previous ages to the earth or to men, to the Abrahams and Moses of old times, and at the same time was the coming One who would make good everything revealed of and by Himself. Jesus Christ, who conies last as the man, in immediate connection with God's witness to, and government of, the earth, is presented as the faithful witness,-as He was personally on earth,-of God; as risen from the dead (but no ascension or headship of the church),. taking all in this character not after the flesh; and, lastly, in government not yet made good: the Prince of the kings of the earth. The saints then express their own consciousness of what He has done for them. Yet still, in reference to the kingdom, not the body or bride, or their own heavenly joys, yet the highest possible, as regards the given glory and place. This is the necessary consequence of the consciousness of a near and blessed relationship. Whatever the glory of the One we are in relationship with, it is what He is for oneself, one's own nearness to Him, that comes to the mind when the glory is declared. Were a general to march in triumph into town, the feeling of a child or a wife would be, " that is my father," " that is my husband." Here the feeling, though of this character,- is more unselfish. "To him that loved us, and washed us from our sins in His own blood." It is His love to us which is celebrated still with the personal feeling " us." The saints know what He has done for them, and further, what He has made them. His love is perfect; king and priest are His highest characters here: nearest to God in power downwards, and in approaching Him upwards. He has made us kings and priests to God. and His Father; to Him be—glory! Such is the saint's 'thought when He is spoken of. He had loved us, cleansed us, and given us a place with Himself. This flows out the instant He is named. It is the answer of heart when He is announced before any communications take. place. His having done this is not announced; it is the saint's own consciousness.. As to others,' all must be told. The next 'point, the' first announced, is His appearing to the world. No direct communication to the church for its own sake, the book is not that. Here the church has that in its own consciousness only, as we have seen. Behold! He cometh with clouds; every eye shall see Him. The Jews, too, who pierced Him, and all kindreds of the earth shall wail because of Him. His appearing is in judgment. We then find, what is so remarkable in John, the mixing up God and Christ. Verse 8 cannot be said to be one or the other. It is Christ; but it is Christ Jehovah, Almighty, the Lord who is, and who was, and who is to come; the first and the last (compare 22. 12, 13). Thus we have the saints of these days, Christ's appearing to judgment; He is God, the first and the last, Alpha and Omega; the complete circle of Position, from John's day to the end. The practical position John takes with all the saints, is the kingdom and patience of Jesus Christ. He. belongs to the kingdom, but must wait while Christ waits, expecting till His enemies be made His footstool. The generic name given to testimony applies to all his ministry, as well as to the prophecy; the word of God and the testimony of Jesus: only one might have thought that prophecy was not so, as it was not to the church about itself from its Head; but the spirit of prophecy is the testimony of Jesus.
Such is the introduction to this book. We now enter on its contents. John was in the Spirit on the Lord's day. It is his place and privilege as a Christian, though, which is stated, not the prophetic period into which he entered. In the day of resurrection, his own place,-the day on which Christians meet,-the apostle, removed from the society of Christians, still enjoyed the special elevating power of the Holy Ghost, though alone; and is thus used of God, allowed to be banished for the purpose, for what He could not, in an ordinary way, have communicated to the church for its edification. The persecuting emperor little thought what he was giving to us when he banished the apostle; no more than Augustus, in his political plans as to the census of the empire, knew he was sending a poor carpenter to Bethlehem, with his espoused wife, that Christ might be born there; or the Jews and Pilate's soldiers, that they were sending the thief to heaven, when they broke his legs, in heartless respect for their own superstitions or ordinances. God's ways are behind the scenes; but He moves all the scenes which Be is behind. We have to learn this, and let Him work, and not think much of man's busy movements. They will accomplish God's. The rest of them all perish and disappear. We have only peacefully to do His will.
The same voice that called John up to heaven, he now hears behind him on earth. The voice of the Son of Man. It summons his attention with power, and turning to see the voice as Moses towards the bush, he sees, not the image of God's presence in Israel, but the vessels of God's light in the earth, and a complete summary of it all, and in the midst of them, Christ as Son of Man. We find thus in the Revelation, God's whole history of the world, or of what is of Him in it, from the first decay of the church, to the new heavens and new earth. But it was impossible for God to set aside the present expectation of Christ, or to justify the church in its careless but sinful thought: my Lord delayeth His coming. Hence, as always, this history, and especially that of the church, is given in a way which leaves time out altogether. The moral progress of the church is given in pictures of the state of existing churches selected for that purpose, beginning with its first decline, and ending with its entire rejection. Being taken up as churches-the general principle of responsibility is in view, and the church viewed not as the infallibly blessed body of Christ, but such as that it may be rejected and set aside on earth; for a local church and the external visible church clearly can. These churches are seen as distinct light-bearers; that is, service, or rather position of witness in the world. They are viewed in their own proper character as of God, as set by Him in the world, they are of gold;. He may take them away because they give a dim, or no true light or witness for God; but the thing taken away, was founded in divine righteousness, and founded originally by a divine hand; but the Spirit first occupies itself with the character of Him who stood amongst them. First, we get His actual position before stating what He was. He stood as Son of Man. We have nothing, here, as-Head of the one body, nor even as heavenly Intercessor; nor have we the Christ, of course, i.e., the Jewish character of the Lord. It will be found that these are just the characters of Christ, omitted also, in the first chapter of John's Gospel. He sees Him in the wide character in which' He is set over all the works of God's hands, and Heir of all promises and purposes of God to man, according to divine righteousness. He is not the Son of Man in service. His garment is down to His feet, and He has the girdle of divine righteousness about His loins. This is His character. We have. then, His qualities or attributes. First, He is the Ancient of Days. In Daniel, the same truth comes out. The Son of Man is brought to the Ancient of Days; but further on in the chapter, it is the Ancient of Days who comes. The Son of Man is Jehovah. This characterizes all the testimony. The King of kings and Lord of lords shows Him; but, When He comes, we find He is King of kings and Lord of lords. But in this glory, He has the attributes of judgment. Eyes of fire. That which pierces into everything„and fire is ever the sign of judgment. This was its piercing searching character. His feet, the firmness with which sin was met, for brass is righteousness, viewed not as intrinsically, in God to be approached, but as dealing with man, on his responsibility as man. The mercy-seat was gold, the altar and laver, brass; but there it was, as an altar, that is, dealing with sin for man, a sacrifice though fire was there, but here, the burning furnace of judgment. The voice was the sign of power and majesty. Next, we have official supremacy. He held all that was subordinate authority in light and order, here spoken of as regards the church in His right hand, in His power. He had the power of judgment by the word, and supreme authority, the sun, in the fullness of its highest character. We have His personal glory as Jehovah; His qualities as divine Judge, and His supreme official position. But He was not less the Redeemer, the gracious Securer in blessing of them that were His. John, as ever in prophetic vision of Jehovah, for it is not the Spirit of adoption here, falls at His feet as one dead. So Daniel. So in spirit Isaiah ( 6.), but His power sustains the saint, does not destroy him. He lays His right hand on John himself, declares Himself the first and the last, Jehovah Himself, but withal the same that died in love, and has complete power over death and Hades, the Deliverer from it, not the Subjecter to it. He has risen out of death and Hades, and has the keys-full power over them—divine power or support; and He who died and rose again, and lives forever even as man, does so not simply in the power of divine life in man, but of victory over all that man was subject to by sin and infirmity,—this is the position He here takes with John His servant, and with the churches respectively. We shall see that the state of the later churches brings out other characters known only to the opened eye of faith. These were what John had seen, and which he was to write. As regards prophetic facts, he was to write the things that were, the church-state—-a history; and the things which should be after them, that is, when church-history had closed on earth. The whole church, therefore, is thus to the Spirit-present time. The future was what came after it, God's dealing with the world. This, while it left the coming of the Lord, or preparatory prophetic events in immediate expectation, left, if there was delay, and there was to be, the period undefined, and the expectation, though prolonged, still a present one. We may remark, that we have the personal glory Of Christ here; the position as to the churches accompanying it. He is. not personally revealed as Son of Man, i.e., as taking the Son of Man's place. Only He who is Ancient of Days is seen, so as to understand that it was one who had that place,-was Son of Man. Subsequently, in the Apocalypse, it is not His intrinsic personal character, but some relative character or place He takes. Only we have something analogous to this, when the account of future things comes in. As regards the world, He is seen as the Lamb, one whom the world has rejected; but who has redemption-right over it. There, He is seen with the seven horns and seven eyes. His power over the world, as with the seven stars here as Son of Man.
We now pass to the things that are. The stars are in Christ's hand; He speaks of them first. He walks in the midst of the churches. The latter are light-bearers, the churches or church as set in a given position, and viewed as such before God; not what the people become,' but what the church is in His sight. 'Just as Israel was His people whatever the Israelites became, The stars are that which is held by Christ to give light and have authority, what He holds responsible to, this end before Him. It is, in a certain sense, all composing the church, therefore, and so it is often said in the addresses to the churches; but more especially those who stand in responsibility through their connection with Himself, the stars in His hand. They should shine, and influence and represent Him, each in its place during the night. That the clergy gradually took this place, and in this sense are responsible in it, is quite true; but that is their affair, to answer for themselves before the Lord. The Spirit does not so take it here. They assume it as honor; they have it as responsibility. If ever they were called angels, it was evidently just this assumption, and taken from this place.. Again, it cannot be doubted that leaders, elders, or others, were in, a special place of responsibility, supposing them to be rightly such. In Acts 20, they are so treated; but the Spirit does not so own them here. Christ does not address himself to elders, nor to the modern notion of a bishop, which did not indeed exist then. Nor is a diocese thought of in these addresses. You have not the authorities (elders) spoken of in scripture, of which there were always several; and this passage of scripture cannot be applied to human arrangements as now existing. What then is the Angel? It is not a symbol properly speaking. The Star is the symbol; and it is here seen in Christ's hand. It is, as Angel is always used where it is not actually a heavenly or earthly messenger, the mystical representative of one not actually seen. It is so used of Jehovah, so used of a child, so spoken of Peter. Elders may have practically been specially responsible from their position; but the angel represents the church, and especially those to whom, from nearness to Christ and communion with Him, or responsibility for it through the operation of His Spirit in them for His service, he looks for the state of His church in his sight. No doubt the whole church is responsible, and, therefore, the candlestick is removed when unfaithfulness is brought home to it; but Christ is in immediate communication with these in respect of it. A solemn thought for all who have the good of the church at heart. The way in which the angels and the churches are identified, and any distinction in the degree or manner of it, requires a little more detailed attention. That the churches are addressed in their general responsibility in the addresses to the angels is evident. For it is said, " -What the Spirit saith to the churches." It is not a private communication to an authority for his direction, as to a Titus or a Timothy, but said to the churches. That is, the angel represents their responsibility. So we find distinct parts of them noticed.
" The devil shall cast some of you into prison," " fear none of those things which thou shalt suffer," "But I have a few things against thee, thou past there: My faithful martyr who was slain among you: But unto you,. I say, the rest in Thyatira" (so it is to be read). Yet the angel and church or candlestick are distinguished. " I will remove thy candlestick out of its place. Thou sufferest that woman Jezebel." But this separation between the angel and the church does not take place in the three last churches. The angel is addressed throughout. As to them, too, it is only said: Christ has the seven stars, not that He holds them in His right hand. In Smyrna and Philadelphia there is no judgment; they were tried, as faithful, and encouraged. As to judgments or rather warning threats. In the case of Ephesus, which presents the general fact of the church's first decline, the warning is given that the candlestick would be taken away unless they repented. That the church did not we know from scripture and fact, and these churches looked at as a successive history. In Pergamos and Thyatira the offenders are those specifically judged. In the case of Thyatira fearful judgments on Jezebel and those connected with 'her, but here the change of everything is looked for at the Lord's coming. All this shows the angels to be the representatives of The churches, but morally such; Christ's warning to be addressed to them, as we can easily understand to be the case in any who had the interest of the church at heart, whom Christ trusted with this; but, to be so far. identified with the churches, that it concerned all who composed them, while particular judgments were denounced on guilty parties.
We may now enter on the series of particular churches; but briefly, in connection with the whole structure of the book. rather than entering into the instructive details which I have done elsewhere in a series of lectures.
The first great fact is, that the church in this world is subject to judgment, and to have its whole existence and place before God as light-bearer in the world set aside. Secondly, that.- God will do this if it departs from its first spiritual energy. This is an immense principle. He has set the church to be a true witness of what He has manifested in Jesus, of what He is when Jesus is gone on high. If it be not this it is a false witness, and it will be set aside. God may have patience, and has blessedly so: He may propose to her return to first love, and does so; but, if this do not take place, the candlestick is removed; the church ceases to be God's light-bearer in the world. The first estate must be maintained, or God's glory and the truth is falsified; and the creature must be set aside. But no mere unsustained creature does this; none as such. Hence all fails and is judged, save as in, or upheld by, the Son of God, the Second Man. Ephesus had gone on well in maintaining. consistency, but that forgetfulness of self and thinking only of Christ which are the first fruits of grace were gone. As heretofore remarked, there were works and labor and patience; but the faith, hope, and love had in their true energy disappeared. They had rejected the pretensions of 'false teachers, and labored and not fainted. All that can be said of them is said, to show Christ's love, and that He is not forgetful of them, or the good manifested in them, still they had left their first love; and this, unless repented of and the first works done, involved the taking away of the candlestick.
Another important principle is found here, that when the church has departed from faithfulness, when, collectively, it has ceased to be the expression of the love in which God has visited the world, God throws back individuals on the word of God for themselves. " He that bath an ear, let him hear what the Spirit saith to the churches." The church is judged, and cannot be the security for faith, the individual is called to hear what the Spirit says. The warning of taking away the candlestick here is specially worthy of notice, because there was a great deal the Lord highly approved of- encouraged them by spewing He did but, for all that, if first love was departed from, the candlestick would be removed. The character and promises are general, as the church is characteristic of the whole principle on which the church stands. Christ has the stars. in His right hand, and walks amidst the candlesticks. It is not a special character applicable to a special state, but the whole bearing of His position in midst of the churches. The Church, viewed as having left its first love, is never promised anything. It cannot direct a believer
when it comes under reproof and judgment itself. The promise is then to the individual overcomer a very Important principle. The promise given to Him that overcomes is the general one, is the contrast to Adam's ruin; but in a higher and better way than that in which he enjoyed the good which he lost. He that overcomes shall eat of the 'tree of life. But this is not the tree of life in man's paradise in this world, but the paradise of God Himself. We must remark, too, that it is not as the first Adam now, individually, keeping one's first estate, but overcoming. And what is before us to overcome in, is not only the world and its hostilities, though that may be, but in the sphere of the church itself: It is the call, to hear what the Spirit says to the churches which gives occasion to the speaking of over coming. This, in respect of the claim- of the church to be heard, is an immensely important truth. The message is addressed to the church, not by it to individuals, and 'she is warned of her delinquency and the individual saint called to overcome. The word to Smyrna is short. Whatever the malice and power of Satan, at the utmost, if permitted, he has but the power of death, Christ is first and last, beyond as before death God Himself; but more than that, has met and gone through its power. The saints were not to fear.' Satan would work, be allowed to sift, to imprison. Let the saints only be faithful to the extreme point of his power, all beyond was beyond him, was Christ's, and the faithful one would receive from Him the crown of life. Tribulation, poverty; the contempt of those who pretended to have the legitimate hereditary claim to be God's people—always the persecutors—be they Jews or Christians, was the portion of the church here; and God suffered it. It was really mercy to the declining church. Their hope was beyond it all when Christ gave the crown of life. This made the church, sliding into the world, or about to do it insensibly through decline of its first love, sensible that the world was in Satan's hands, was not the rest of saints. But if the Lord permitted, He limited the tribulation. All was in His hands; not only was there the crown for the sufferers, but whoever overcame his portion was secure; the death of judgment, the second death, could not hurt him.
We now need a closer judgment. Christ appears as the one having the two-edged sword of the word proceeding out of His mouth. It will be remarked here, that, in Smyrna and Pergamos, a special character of Christ applies to a special state. There is no general result for the church. In Ephesus, we have Christ's position as Judge, in the midst of the candlesticks, and the church threatened with removal from its place of witness upon earth. In Thyatira, He takes His place as Son of God, Son over His own House, and, as things are, as to the church, got to the worst, is revealed in all piercing and immutable judgment, and the whole blessing of the new state is promised to the overcomer. In Pergamos, we have faithfulness found in its previous path, Christ's name and faith held fast in spite of persecution. It differs from Philadelphia, that His word is not said to be held fast as that of Christ's patience; that, the church, in its Pergamos state, did not do; but it did hold fast the confession of Christ in the midst of persecution. But another kind of evil came in-seduction to fall in with the world's ways, by evil teaching within, The doctrine of Balaam was there. Idolatry flowed in. There were also sects within who taught pretended sanctity but evil practice. These the Lord would judge. The general truth of removing the candlestick had no place here, neither as a general truth, when the church could be called on to keep its first love, nor as fiery judgment, because it was gone wholly astray; but there were corrupters, and Christ's servants-led into idolatry and evil. Individual approbation by Christ, communion with Himself in future blessing (in spirit then), as the once humbled and rejected One (which the church was ceasing to be), a name given by Christ, and so of tenderness on His part, a link known only to him who had it. In a word, individual association and individual blessing of secret delight, this was the promise to the overcomer when corruption was advancing, not dominant and unhindered in the church.
In Thyatira, the church reaches to the close. There was found, in what Christ owned in this state of things, increasing devotedness; but Jezebel was allowed; and both connection with the world (idolatry), and children begotten to it in the Church itself. All would be judged; great tribulation fall on Jezebel, and her children be killed. Christ searched the heart and reins, and applied judgment in unchangeable righteousness. The faithful ones of this epoch,-the " you " that Christ specially addresses, are but a " rest," a remnant, but specially and growingly devoted. It is, we may remark here, what the churches are towards Christ, which is specially in view. What Jezebel did towards the faithful ones is not noted. The Lord's coming is the time looked to; 'and the whole millennial blessing is promised to Him that overcomes; both the reign with Christ, and Christ the Morning Star Himself. He that bath an ear is now put after the overcoming; not said in connection with the Church, but with those who overcome in it. The state is the state characterized by this. It may go on to the. end, but does not characterize the witness of God to the end; other states must be brought in to do that. It is, I have no doubt, the Popery of the Middle Ages, say to the Reformation; Romanism itself goes on to the end. The judgment on Jezebel is final. The Lord had given her space to repent, and she had not repented. It would be a forced association with those whom she had once seduced to the ruin of them all. The whole character here is piercing judgment according to God's own nature and requirements. The blessings not special united to special trial; but the portion of the saints at large in that which they have with Christ, as the departure and judgment, were complete-adultery, not merely failure in first love. We have seen the close at the Lord's coming contemplated in Thyatira. Sardis begins a new collateral. phase of the Church's history. Save the having the seven stars, none of the ecclesiastical characters of Christ, none of those noticed in Him as walking in the midst of the churches, are noticed. Still, the Church is noticed as such. It is still Church history. But the Lord's coming having been noticed, all the characteristics of Christ belong to what He will have in the kingdom. Still He has yet the seven stars-supreme authority over the Church. It is nothing peculiar to this Church. He has it over, and as to, all. It is in this character He has to do with Sardis. He has the seven spirits, the fullness of the perfection in which He will govern the earth. Thus, He is competent to bless in the Church, though there is no regular ecclesiastical connection. He has power over all, and the fullness of the Spirit; both in perfection. Whatever the Church is He is all this. This is a great comfort. The Church cannot fail in the place of witness, through want of fullness of grace in Him. Nor can. He fail him who has ears to hear. But the state of the Church showed, that this was far from availing itself of it. It had, indeed, a name to live; was superior in its pretensions to the evil of Thyatira; nor were there Jezebels and corruption. But there was, practically, death. There was no completeness in her works before God. It was not evil here, but lack of spiritual energy. But this did leave individuals to defile their garments in the world. She was called, not to remember her first works, but what she had received and heard, the truth committed to her, the Gospel, and word of God; if not; she would be treated as the world. The Lord would come as a thief; for the Lord's coming is now always in view. There is no threat of removing the candlestick. That was settled judgment; setting aside the Church was fixed. But this body would be treated as the world, not ecclesiastically as a corrupt Church (compare 1 Thess. 5). However, some had preserved their integrity, and would be owned; and they would walk with Christ as those that had done righteousness. -This was the promise too. They had confessed His name practically before men, before the World, and theirs would be confessed before God, when the nominal Church was treated as the world. They were real Christians in the midst of a worldly profession, and their names would not be struck out of the register, then ill-kept on earth, but infallibly rectified by heavenly judgment. It has been remarked, that, simultaneously with bringing in the Lord's coming, the ear to hear comes after the distinguishing the overcomers. Such a remnant only is looked for. I cannot doubt that we have Protestantism here.
The church of Philadelphia has a peculiarly interesting character. Nothing is said of its works; but what is interesting in it is, that it is peculiarly associated with Christ Himself. Christ, as in all these last churches, is not seen in the characters in which He walked in the midst of the Churches; but, in such as faith peculiarly recognizes when ecclesiastical organization has become the hot-bed of corruption. Here it is the personal character, what He is intrinsically—holy and true; what the word displays and requires, and what the word of God is in itself;-moral character and faithfulness. Indeed, this last word includes all;-faithfulness to God within and without, according to what is revealed; and faithful to make good all he has declared. Christ is known as the Holy One. Then, outward ecclesiastical associations or pretensions will not do. There must be what suits His nature, and faithful consistency with that word which He will certainly make good. With this He has the administration, and opens, and no man shuts; and shuts, and no man opens. See what His path was on earth, only then graciously dependent, as we are. He was holy and true, to man's view had a little strength, kept the word-lived by every word that proceeded out of God's lips-waited patiently for the Lord-and to Him the porter opened. He lived in the last days of a dispensation, the Holy and true One, rejected, and, to human eye, failing in success with those who said they were Jews,- but were the synagogue of Satan. So the saints here; they walk in a place like His; they keep His word; have a little strength; are not marked by a Pauline energy of the Spirit, but do not deny His name: that is the character- and motive of all their conduct. It is openly confessed, the word kept, the name not denied. It seems little, but in universal decline, much pretension and ecclesiastical claim, and many falling away to man's reasonings, keeping the word of Him that is holy and true, and not denying His name, is everything. And this element is noticed. Christ the Holy and True One is waiting. Here on earth he waited patiently for Jehovah.
It is the character of perfect faith. Faith has a double character-energy which overcomes-and patience which. waits for God and trusts Him—(see the first, in Heb. 11:23-3423By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. 24By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; 25Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. 30By faith the walls of Jericho fell down, after they were compassed about seven days. 31By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. 32And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. (Hebrews 11:23‑34); the latter 5.8-22). It is the latter which is found here; the word of patience kept. But as regards the former substantive qualities, keeping the word and not denying Christ's name, though with a little strength, in presence of ecclesiastical pretensions to a successional God-established religion, promises were given: Christ would force these pretentious claimants to divine succession to come and own that He had loved those who had kept His word. An open door was given at present, and no man could shut it, just as the porter had opened to Him; so that Scribes and Pharisees and priests could not hinder it. In the future, they would have to own themselves humbled; that those who followed the word of the Holy and True One, were those He had loved. Meanwhile, His approbation was sufficient. This was the test of faith, to be satisfied with His approbation; content with the authority of His word. But there was a promise also as to the Lord's judgments in the earth. Christ is waiting till His enemies be made His footstool. We must wait for it, to see the world set right. We have to go on where the god of this World has his way, though under divine limitation. The thought that good is to have its rights in this world, is to forget the Cross and Christ. We cannot have our rights till He has,. for we have none but His. Judgment, since Pilate had it, and Christ was the righteous one before him, has not yet returned to righteousness. Till then, Christ waits, though at the right hand of God; and we wait. it is not persecution and martyrdom as in Smyrna. It is as hard a task, perhaps, or, at any rate, our task now; patience and contentedness with Christ's approbation, keeping His word, nor denying His name. But then there were other and blessed encouragements. There was an hour of temptation coming upon all the world, to try those who belonged to earth, who dwelt there as belonging to it. Some might be spared victorious in the trial; but those who kept the word of Christ's patience would be kept from it. On the whole world it would come; and, where were they?:-Out of the world. They had not belonged to it when in it. They had been waiting for Christ to take His power,-waiting His time, to have the world. They belonged to heaven, to Him who was there; and they would be taken to be with Him when the world was to be in the time of terrible trial. There was a special time before He took His power; and not only would they reign with Him in result, they would be kept from that hour, and had the assurance of it in the time of their trial. And hence, the Lord points them to His coming as their hope, not as warning, that, unrepentant, they would be treated as the world when He appeared. He came quickly, and they were to look for the crown then, holding fast what they had, feeble, but spiritually associated with Him as they were, lest any one should take it. We have now the general promise in heavenly places, marked by special association; with Christ; and they are publicly owned in that in which they seemed on earth to have nothing. Others had the pretension to be the people of God, the city of God, to-• have Divine religious title; these were only consistent with His word, and they waited for Christ. Now, when Christ takes His power-when things are real according to Him in power, they have it aceoi ding to God., It was the cross and contempt below; it is the display of God's name and heavenly city above. Let us examine the promise to the overcomers here. He who had but a little strength is a pillar in the temple of the God in whom and with whom he is blessed. He was held, perhaps, for outside the ecclesiastical unity and order. He is a pillar in it in heaven, and will go no more out. On him' who was hardly owned to have a part in grace, has the name of his rejected Savior's God been stamped publicly in glory;:-.He who was hardly accounted to belong to the Holy City has its heavenly name written on him too, and Christ's new name-the name not known to 'prophets and Jews according to the flesh, but which He has taken as dead to this World, where the false church settles down, and risen into heavenly glory. The careful association with Christ is striking here, and gives its character to the promise. " The temple. Of my God," says Christ;. " the name of my God; of the city of my God, my new name." Associated in Christ's own patience, Christ confers upon him what fully associates him in His own blessing with God.. This is of peculiar blessing, and full of encouragement for us.
Laodicea follows. Lukewarmness characterizes the last state of profession in the Church. It is nauseous to Christ; He will spue it out of His mouth. It was not mere want of power, it was want of heart; the worst of all ills. This threat is peremptory, not conditional. It brought irremediable rejection. With this want of heart for Christ and His service, there was much pretension to the possession of resources and competency in themselves. " I am rich," whereas they had nothing of Christ. It is the professing church accounting itself rich, without having Christ as the riches of the soul by faith. Therefore He counsels them to buy of Him true and approved righteousness, clothing for their moral nakedness, and what gave spiritual sight; for they were, as respects what Christ is and gives before God, poor, naked, and miserable and specially so. This is Christ's judgment of their pretended acquisitions according to man. However, as long as the church subsisted, Christ continued to deal in grace, stood at the door and knocked, pressed reception of Himself in the closest way to the conscience. If any one, still in what He was going to spue out, heard His voice and opened, He would give him admission to be with Him, and a part in the kingdom. There is no coming here. Nor was there for the judgment of Jezebel. That was practically Babylon; and she is judged before Christ comes. This is spued out of Christ's mouth, cast off as worthless to Him; but the general body is judged as the world. The Lord's coming is in Thyatira for the saints, and in Philadelphia too. That is its church aspect, and that only. Sardis is reduced, if unrepentant, to the condition of the world, and judged as such. When the state of Laodicea arrives, the church is disowned, and rejected of Christ in that character; but for that His coming has not to be spoken of; although Thyatira goes down to the end and closes ecclesiastically the church's history. Yet only in the first three is the church at large treated as the subject of repentance. In Thyatira, space had been given Jezebel to repent, and she did not; and the scene is to close and be replaced by the kingdom. In this respect, the four last churches go together. There is no prospect of repentance of the whole church, or restoration. Sardis is called to hold fast and repent, and remember what she had received; but, if she does not watch, is to be treated as the world. Hence, as we have seen, the call to hear is addressed after the promise to overcomers. The character of Christ, in connection with this church, must not be passed over. It brings out the passage from church-relationship to His authority above and beyond it over the world. Christ personally takes up what the church has ceased to be. He is the Amen, the fulfillment and verifier of all the promises, the real witness and revealer of God and of truth, when the church is not, and the beginning of the creation of God-Head, over all things, and the glory and witness of what it is as from God-as the new creation. The church ought to have displayed the power of the new creation by the Holy Ghost, as if any man is in Christ it is in a new creation, where all things are of God. 'We, as its first fruits, are created again in Him. The church has thus the thing; which remain (2 Cor. 3). But she has been an un faithful witness of it. Does she possess a part in it? It is because Christ does, and He is the true beginning of it as really displayed. The responsible witness of it by the Holy Ghost having failed, Christ now takes it up, coming in for its effectual display. But the series of preparatory events in the world must first be gone into. And here it is to be remarked, that there is no mention of the coming of the Lord here in reference to the church. It is promised that He will come quickly; and the church is threatened with being spued out of his mouth. But the fact of His coming for His own or the church's rapture at any time is not stated. This falls in fully with what 'we have seen of John's ministry; his being occupied with the manifestation of the Lord on earth, and scarce touching, and only when needed on leaving the disciples, on heavenly promises. In John 14 and 17. he does it exceptionally.
Here it is left out. Even in chapter 12., which remarkably confirms what I say, the rapture is only seen as identified with the catching up of the Man-child, Christ Himself. Hence we have no specific relative epoch noted for the taking away the saints here, save that they are taken before the war in heaven which leads to the last three. years and a half. But, on the other hand, the saints belonging to the church, or before, are always seen above when the epistles to the churches are ended. They are waiting for judgment to be given to them for the avenging of their blood; but they are never seen on earth. But we have to consider where the fourth chapter commences God's ways. It does not follow necessarily that the church has been speed out of Christ's mouth. It had been threatened, but the judgment on Sardis or even on Thyatira was not yet come. But it is after Christ has ceased to deal with the professing church as such, looking to it as His light-bearer before the world. What it may call itself still, is not stated; He is not dealing with it. An open apostasy will come. Its date is not revealed—nor is it revealed as to the rapture. But I gather from 2 Thess. 2, that the rapture will be before the apostasy. What we have stated then is, that it is after all dealing with the churches by Christ is closed, that the subsequent dealings with the world in the Revelation begin. The churches are the things that are; what follows, the things after these. Christ is not seen walking in their midst; He is the Lamb in the midst of the throne. John is not occupied seeing Him there, or sending messages to the churches, but is called up to heaven where all the ways of God are now carried on, and that towards the world not the church. The kings and priests we read of in chapter i. are now on high. There may be others follow them, but they are in heavenly places seated on thrones, or themselves worshipping, or presenting their censers full of incense. On the other hand, the Lord is not come to judge the world, but He is about to receive The inheritance. The saints, then, who will be caught up to meet Christ are seen only on high here; they belong to heaven, and are no longer dealt with on earth, but have their own place in heaven.
The connection between the two parts of the Apocalypse is this:-Christ who was judging in the midst of the professing church, is now seen on high, opening the book of this world's judgment, of which He is about to take the inheritance publicly. From this scene of judgment the saints are far. The apostle's occupation with the church now ceases,-an important point, for the Holy Spirit must be occupied with it as long as the saints are in it on earth,-and he is taken up to heaven, and there He sees God in covenant with creation, on a throne of government; with a rainbow round about it. The living creatures celebrate Him as the Creator, the One for whom all things were created; the throne was not a throne of grace, but the signs of power and judgment broke forth from it; but around it, those who represent the saints received at Christ's coming, the kings and priests are sitting on thrones, in a. circle round the throne. No altar of it were a time of approach, -the brazen laver has glass instead of water. It is a fixed accomplished holiness, not a cleansing of feet. The elders are crowned, twenty-four recalling the courses of the priests. The seven spirits of God are there in the temple, not Christ's to wield for the church, or sent out into the world, but the perfections in attribute which characterize the actions of God in the world. This it is bears light now into the world. Besides these, four living creatures are there,, n the circle of. the throne itself, and around the throne. They may be viewed as forming the throne, or. apart from it, though connected with it as a center. They have some of the, characters of the cherubim, some of the seraphim, but somewhat differing, from both. They were full of eyes, before and behind, to see al things according to God, and within; having also six wings; perfect in inward perception, but given perception, and in the celerity of their motions. They embraced also the four species of creation in the ordered earth:-man, cattle, beast of the field, fowl of the air: these symbolizing the powers or attributes of God themselves, worshipped by the heathen; here, only the instruments of the throne. Him who sat on it, the heathen knew not. The intelligence, firmness, power, rapidity of execution which belong to. God were typified as elsewhere by them. They are symbols.' Divers agents may be the instruments of their activity. But though there was the general analogy of the cherubim,' judicial and govermental power, these had a peculiar character. The cherubim in the temple had two wings,. which formed the throne. They looked on the covenant, and at the same time, as of pure gold, were characterized by the divine righteousness of the throne to be approached. In Ezekiel, they were the support of the firmament above which the God of Israel was. It was a throne of executive judgment. They were like burnished brass, and like fire-a symbol we have considered. already. They had four wings, two to fly with, two to cover themselves. From Ezek. 10; it appears they were full of eyes. It is not said within. It was to govern what was outside, according to God, not divine intelligence within. In Isaiah. 6, the seraphim (or burners) have six wings as here. They are above the throne, and cry as here: Holy, holy, holy! They, with a burning coal, cleansed the prophet's lips. They were above the throne., The symbols here become clearer through these cases. The living creatures are in and around the throne; for it is a throne of executory judgment, with the attributes of cherubim united to it. But it is not, as in Israel, mere earthly providential judgment, a whirlwind out of the north. There is before us, the government of all the earth, and executory judgment according to the holiness of God's nature. There is not only full perception of all, but intrinsic perception morally. It is no seat of gold to be approached. The intrinsic holiness of God is applied to judgment. He is making good His nature and character in all creation. Providence would be no longer a riddle. It was not complex attributes unsolved, so to speak, though applied in special circumstances; each act would have its character. Here, too, remark, it is not as in the first chapter; the God who is, though embracing past and future, God in Himself; but the God of ages, who was, and is, and is to come. Still He has all Old Testament names: Jehovah, Elohim, Shaddai. His attributes now celebrate His full name, as the Holy One who lives forever and ever,- has no passing power nor, being, like man-at his best estate vanity. And the saints here fall down before the throne, bow themselves before His place in glory, and worship Him in His endless being, and lay down their given glory before His supreme and proper glory, ascribing all glory to Him alone, as alone worthy of it but here, according to the nature of the celebration of it, the Creator for whom all things are. In all changes these remained true.
It will be remarked here, that the living creatures only celebrate and declare; the elders worship with tin,. derstanding. All through the Revelation, the elders give their reason for worshipping. There is spiritual intelligence in them. Further, remark, that when thunderings, and lightnings, and voices, the signs of terror in judgment, go forth from the throne, the throned elders remain unmoved; they were' on thrones around, when 'the throne of judgment was introduced. This is their place before God in respect of judgment. Whenever He takes judgment in hand this is their position. They are part of the glory-assessors. of the throne from which its terror goes forth. When He that sits on it is celebrated, they are all activity, own all glory to be His, are prostrate on their faces, and cast their crowns before Him, more blessed in owning His, than in possessing their own. We do not find the Father here; it is Jehovah. And, indeed, should we ask in whom He is personally displayed, it would be, as always, in the Son; but it is in itself simply the Jehovah of the Old Testament here. In the next chapter, we find the Lamb: A book was in the right hand of Him who sat on the throne. It was -counsels, wielded by His power. Who could open them and bring them forth to execution? Who had the title to do so? None in heaven or earth, but one. The elders explain to the prophet, who mourned that the ways of God should be shut up, that the Mighty
One of Judah, the true source of all promises to David, had prevailed to open it and loose the seals. This was the Lamb, the rejected Messiah. He was more than this, as the chapter goes on to show; but He was this. The rejected Messiah was in the midst of the divine throne, and, within all the displays of providence and grace-the living creatures and elders,-stood a Lamb as it had been slain. He had the fullness of power over the earth, seven horns as of God, and the seven spirits of God for the government, according to God's perfection, of all the earth. When He has taken the book, the living creatures and elders fall down before Him, with golden censers full of the prayers of the saints. They are priests here. Now a new song is sung to celebrate the 'Lamb. What seemed His dishonor and rejection on earth, was the ground of His worthiness to take the book. He who had glorified all that God was, at all suffering and cost to himself, was able and worthy to unfold what made it good. in the way of government. It was not the government of Israel, but of all the earth; not merely earthly chastisements according to God's revelation of Himself in Israel, but the display in power of all God was in the whole earth. He who had glorified all He Was, and redeemed by the gospel of what He was through His death out of all the earth, was the fit one to bring it forth in power. He does not yet come forth; but His work is the worthy instrument, the divine motive for the display of it all. He can unlock the seals of God's ways and mysteries. I read the passage thus:-" Thou wast slain and hast redeemed to God, by Thy blood, out of every kindred, etc., and has made them unto our God kings and priests, and they shall reign over the earth." Thus, it is not any particular class, but the value of the act which is the motive of praise, and all being confided to Him. There, the angels come into praise, not in the iv. chapter. I can hardly doubt that a change in administrative order takes place here. Until the Lamb took the book, they were the administrative power; they were the instruments through which what the four living creatures symbolized was exercised in the earth. "But unto the angels bath. He not put into subjection the world to come, whereof we speak." Hence, as soon as the Lamb appears, and takes the book; as soon as the idea of redemption is brought in, the living creatures and elders are brought together, and the angels take their own place apart. Like the living creatures before, they give no reason for their praise. As the heads of creation as to their nature, they celebrate with all creatures the title to glory of the Lamb and own His worthiness. Ascribing praise to Him that sits on the throne, and to the Lamb forever and ever. The four living creatures join their Amen, i.e., all the exercise- of God's power in creation and providence, and the elders worship God in the excellency Of His being. But the living creatures and elders are joined in verse 8, in falling down before the Lamb. I do not think they are meant to be distinguished in the latter part of the verse, but merge in the elders symbolizing different service, but not now two classes. 9- is the general fact, not " they sung," but " they sing." This takes place in heaven; but those named are in the mind in a general way. Thus, the source of what follows, the throne and the persons engaged in heaven before God in all that passes are displayed-whence the judgment flows; who surround the throne of God above; and who is in it have been brought before us; the heavenly scene, and choir, and assistants. What is to follow on earth now begins, when the seals are opened. It will be remarked here, that John, standing in the ruin of the church, gives prophetically, all that passes from. that failure till Christ comes, in chapter 19. There is no ascension, no rapture, save so far as chapter 12. gives both together.
The first seals are simple; nor have I anything to offer very new upon them. First, imperial conquests, then wars, then famine, then pestilence, carrying with it, what Ezekiel calls God's four sore plagues; sword, famine, pestilence, and the beasts of the earth. They speak of the providential course of God's dealings, and hence the four beasts call attention to it; but they have God's voice
. in them, the voice of the Almighty, that the ear of Him who has the Spirit hears. These complete providential plagues as spoken of in scripture. Then direct judgments follow; but these are what we may call preparatory measures. These saints are those whom God is really thinking of, and they come in remembrance before other scenes are brought out. Those who had been martyred for the word of God and their testimony, demand how long before they are avenged; for we have ever to do here with a God of judgment. Their being under the altar, means simply that they had offered their bodies, as sacrifices for the truth, to God. The white robes are the witness of their righteousnesses-God's declared approval of them; but the time for their being avenged was not yet. I do not think giving white robes is resurrection. The first resurrection is sovereign grace, giving the same place with Christ (forever with the Lord); consequent on His work and His being our righteousness which. is alike to all of us. White robes thus conferred, are the recognition of the righteousnesses (ςικαιωματα) of the saints; hence, are seen,. in chap. 19., at His appearing.—They shall walk with me in white,- for they are worthy. I am not denying that we are made clean, and our robes white- in the blood of the Lamb. But, even where that is said in chapter 7., I think it refers especially to the way they have been associated by faith with the suffering position of Christ. Here, white robes are given them-their service owned; but, for avenging, they must wait till a new scene of persecution had brought them companions who had to be honored and avenged like them. Still, this marks progress, and finds its cause in the dealing of God to bring about this new state of things which issues in final judgment and setting aside of evil. Here, it is providential. The next thing to the claim for avenging, is the breaking up of the whole system of earthly government, and the terror- of all on earth. How clearly we see here, that we are in a scene of judgment; and that God is a God of judgment. The desires of the saints are like the desires of the Psalms. We are not with children before the Father, with grace, with the Gospel, and the Church; but with Jehovah, where God is a God of judgment, and by Him actions are weighed. We are on Old Testament ground, i.e., prophecy, not grace to the wicked, though judgment brings in blessing. I have to notice, that, in he full plagues of verse 8, the whole Roman earth is
not included. It is a fourth, not a third. The plagues too, note, are limited in extent of sphere, not universal. The opening of the sixth seal brings an earthquake, that is a violent convulsion of the whole structure of society. All the governing powers are therein visited; and seeing all subverted, small and great think (with bad consciences as they have), that the day of the Lamb's wrath is come. But it is not, though preparatory judgments with a view to His kingdom are.
But God thinks, too, of His saints on earth, before the scenes which follow, whether judgments on the Roman earth, or the special workings of evil, to secure and seal them for that day.
First, the perfect number of the remnant of Israel are sealed before the providential instruments of God's judgments are allowed to act 144,000, 12 x 12 x 1000. to God's purposes, and set apart by Him. Not yet seen in their blessings, but secured for them. Afterward, the vast multitude from among the Gentiles is seen: We must remark here, there is no previous prophetic announcement of the blessing of the spared ones in the great tribulation (not the three and a half of Matthew, 24.-that refers to Jews-but that mentioned in the epistle to the church of Philadelphia). Hence, this is fully given to us here, and we are distinctly told who they are. A multitude of Gentiles is seen standing, not as around the throne, but before it, and before the Lamb, their righteousness owned, and themselves victorious. They ascribe salvation to God thus revealed, i.e., to God on the throne, and to the Lamb, They belong to these earthly scenes, not to the church. This is answered by the angels who are around the throne, the elders and the living creatures-all together composing the heavenly part of the scene already connected with the throne; the angels surrounding the others, which form the center and immediate circle of the throne. The white-robed multitude before it, they give their Amen, and pronounce the praise of their God too. All this belonged to the white-robed multitude and the angels; only the former speak of the Lamb, who was also their salvation. The angels add their Amen to it; but praise their God. They had worshipped the Lamb before; but, naturally, salvation to the Lamb was not their own part of the song. But the four living creatures and the elders do not worship here, because their own relationships were different, and these are not what are spoken of here. They would speak to the Father and the Son. Their relationship was with them-the angels with their God. The white-robed multitude with the God of the throne, and the Lamb revealed in this revelation. That the Lamb was the Son, yea, the God who created the angels, is not the question here, but of each speaking in his own relationship-so as to bring these out. We have thus the heavenly hosts, the glorified saints, and the white-robed multitude, each in a different relationship, but the first and last thrown in the main together—the glorified saints forming a class' apart. They do not worship here. But one of the elders, who have always the intelligence of God, explains to the prophet who they are. It formed no proper part of prophetic revelation as yet, and it was not the church's own place.
Sir, thou knowest," says the prophet. They had come out of the great tribulation; faithful in it, their robes white in the blood of the Lamb. They were not millennial saints, subject by birth to the responsibility of that condition (which grace had to meet). They were cleansed and owned to be so, having the consciousness of it and victory when it began, so that they, as already cleansed and owned are always before the throne a special class, and serve Him day and night in His temple. This, at once distinguishes them from the heavenly worshippers. There, there is no temple, the Lord God Almighty and the Lamb are the temple, and He that sits on the throne tabernacles over them, as once over the tabernacle. They are not only as Israel in the courts, or the nations in the world,-they have a priest's place in the world's temple; the millennial multitudes are worshippers; these priests, as Anna, the daughter of Phanuel, ever in the temple itself; they have always access to the throne; but they had blessings under the Lamb also, to whom they alike ascribe their salvation-the good Shepherd cast out, and who had passed through tribulation Himself, also, so great, would feed them. They would not hunger any more, thirst any more, as they had often done; nor should persecution or tribulation reach them. The Lamb, as known in this transitional time, but exalted in the throne, would feed them, and lead them to living fountains of water. It is not, as to us, the promise of a well of Water, springing up into everlasting life, and flowing out as a river; but they would be fed, refreshed, and perfectly cared for by the Lamb's grace, whom they had followed; and God Himself would wipe all tears from their eyes. They would have the consolations of. God, worth all the sorrow they had passed through. They are thus a class apart, distinct from the elders or heavenly saints, and distinct from those who will never see tribulation, having a known position fixed in grace before God. It is a new revelation, as to those passing through the great tribulation. The 144,000, of chap. 14., are a similar class from among the Jews, coming out of their special tribulation. Again, divine interest in the saints, brought out into action by the effectual intercession of the great High Priest, brings down judgments on the world. For those under the altar, there was no intercession; they were perfected, having been rejected and slain, like Christ. There are saints upon the earth who yet need this intercession, so that their cry in their infirmity should be heard and answered. The smoke of the incense came up with the prayers of the saints. The great Mediator took of the fire off the altar, put it into the censer, and cast it on the earth. The intercession turned into judgment in the answer, and the signs of God's power were manifested, and subversion of order on earth followed-voices, thunderings, lightnings (as when the throne was set), and an earthquake. Then follow specific judgments, on the signal being given from above. They fell on the Roman earth, the third part of the earth (see 12. 4). First, judgment from heaven, hail and fire, and violence or destruction of men; on earth, blood. The effect was the destruction of the great ones in the Roman earth, and of all general prosperity. Next, a great power, as the judgment of God, was cast into the mass of peoples; still, I apprehend, in the Roman earth,-for destruction of men, and all that belonged to their subsistence and commerce followed in those limits. Next, one that should have been a special source of light and order in government, fell from his place, and corrupted the moral sources of popular motives and feelings, what governs and sways the people so as to characterize them. They became bitter; and men died of it. The last of these four plagues falls on the governing powers, and puts them out in their order, as from God. All in the limits of the Roman earth. This closed the general judgments, subverting and producing disaster and confusion in the Roman earth, where the power of evil, as against the saints, was. Woe, specially on those who had their settled place on earth, in contrast with the heavenly calling, and unawakened and unmoved by the judgments on the earth, but clung to it in spite of all as their home, is then announced. Threefold woe! The term dwellers on, or inhabiters of, the earth, has not yet been used, save in the promise to Philadelphia, and the claim of the souls under the altar. After all these dealings of God, they are a distinct and manifested class, and spoken of in what passes as such. Against this perversely unbelieving class, the earthly judgments of God are now directed: the first, against the Jews; the second, against the inhabitants of the Roman earth; the last, universal. The fifth angel sounds, and one who 'should have been, by position, the instrument of light and governmental order over the earth, was seen as having lost his place; and the power to let loose the full darkening influence of Satan, was given him. He opened the bottomless pit-the place where evil is shut up, and chained; 'not where it is punished that is the lake of fire. Supreme authority, and all heavenly light over the earth, and healthful influence of order, were darkened, and made to cease, by the evil Satanic influence which was let loose. Nor was this all; direct evil instruments of Satanic power came out of this evil influence in numbers; crowds of moral locusts, with the sting of false doctrine in their tail: but it was not to destroy temporal prosperity on the earth, but to torment the ungodly Jews; not to kill, but to harass and vex them. This was to continue five months; for it is not the final judgment. The torment was worse than death,-pain and anguish of heart. But they had the semblance of military imperial power, crowned, and with masculine energy, to those that met them; but they were, if seen behind, and the secret disclosed, subject and weak: their faces were as the faces of men, their hair as the hair of women. But they were armed in a steeled conscience. They were the direct instruments of the power of Satan, and under his Orders. The angel of the bottomless pit-he who rules the depths of Satan's wiles, as the ruler of the power of darkness-led them. We are too unbelieving as to the direct influence of Satan in darkening men's minds, when permitted,-when men are given up to his darkening influence. Cruel, harassing torments, worse than death, with darkening of their minds, becomes the portion of the once beloved people. One woe was passed. The sixth angel sounds. The woe which follows is much more human and providential. It is directed against the inhabitants of the Latin Empire. The instruments of it are let loose from beyond Euphrates,-a countless crowd of horsemen. But they were not simply such. Their consciences and their words both were in the power of Satan, but in judgment from God. But it now killed men. Their mouths belched forth the power of Satan, and their influence in doctrine was Satanic; with both they did hurt. I do not believe this death here is mere temporal death. There may have been such; but I suspect making apostates. The rest, who did not thus fall, did not repent of their idolatry and misdeeds. These were preliminary woes on the body of Jews and. Christianized Gentiles; not the direct antagonism of the power of evil with God. This is now unfolded; but first, in the little open book, put in its place in the general history. The book is open as part of well-known prophecy, and now brought to a direct issue on known ground; not the unrevealed and more unmanifest ways of God, introducing the final issue. Christ comes down, and affirms His right to all below; puts His right foot on the sea, the left on the earth, and utters the voice of His might, to which the voice of the Almighty in power answers; but its revelations were sealed up, but Christ swears by Him that lives for
ever and ever, there should be no more delay. All things are drawing to a final issue. In the sounding of the seventh trumpet, the mystery of God would be closed-His direct power come. The prophet is to recommence his prophecy as to nations, and tongues, and languages. We are here at once in the center of prophetic subjects,-Jerusalem, the temple, the altar, and worshippers. The worshippers and the altar are recognized and accepted of God:-those worshipping in the secret of God within. The general profession of Judaism is rejected and disowned. It is given up to be trodden down under the Gentiles, and that for the half week of sorrow. Those who held the place of priests were owned. Real worshippers' according to God's mind, were there, and owned; and God gave also an adequate testimony-two witnesses -what was required under the Law; and they continue day by day constantly to give witness the whole period, or half week. The witnesses were in sorrow and reproach, but with power; as Elias and Moses were when the people were in apostasy and captivity. It was not the re-establishment of Israel with royalty and priesthood as it would be-the candlestick of Zechariah with the two olive trees-but the sufficient witness to it. Nor could they be touched while the half week of their prophecy lasted; their word brought death on their. adversaries. We have priesthood and prophecy in the remnant, not, of course, royalty, but a testimony to it practically; suffering marked its absence, yet none could touch them till their time was come. In this they were like Christ in His humiliation in the midst of Israel, only He did not slay His enemies. In the Psalms, he marks it out as the remnant's portion: Complete humiliation, and the full answer of God to their prophetic word marked their state. But when they have finished their testimony, the case is different. They have to do with the beast out of the bottomless pit. They stood before the God of the earth,-not preachers of a heavenly gospel, but witnesses to God's title to the earth-His love to his people in connection with it. They bore witness to God's claim when hostile Gentiles were in possession. The beast, now their hour is come, slays them, and their bodies are cast into the highway of the city.
Those of the nations rejoice over them, and make merry. The dwellers upon earth, who would have the earth theirs, and ease upon it, were delighted; for they tormented them; but, in three days and a half; quickened by the power of the Spirit of God they ascend to heaven in a cloud, not as Christ now, apart, but in the sight of their enemies. A tenth of the great city of the world fell at the same time, in the convulsion that took place on the earth; and the remnant are affrighted, and give glory to the God of heaven. But God was dealing already as the God of the earth.. The second woe was now passed; Thus we get the close of the half week indicated; the seventh trumpet was quickly to sound, which was to finish the mystery of God. It sounds; and there were great voices in heaven, declaring that the worldly kingdom of their Lord, (Jehovah) and of His anointed (Christ) was come,-the greatest woe and terror of all, to the inhabitants of the earth. Satan's woe had been specially on Jews; man's woe, specially on the men of the Latin empire; this is God's woe, when the nations are angry, and God's wrath is come, and full reckoning and final deliverance come. We have again the elders here announcing the reason of praise and thanksgiving.. Voices in heaven announced the fact of the reign of Jehovah, and of His Christ, according to Psalm 2.; and that He, for (as ever) John unites both in one thought, should reign forever and ever; and so it will be. But both the earthly and eternal kingdom are celebrated. Only in the eternal kingdom, the distinction of the worldly kingdom and of Christ's subordination is omitted. In the thanksgiving of the elders, Jehovah Elohim Shaddai is also celebrated, as the great King who takes to Him His power and reigns; for it is God's kingdom. We have two parts in their statement; the nations angry-this brings in the time of God's wrath, and the- time of the dead to be judged. That is the first half, wrath and judgment. Then He gives reward to prophets, saints, and all that fear His name, and set aside from the earth those who corrupted it. This is blessing: the first part is general, the time of wrath and judgment; the second is reward and deliverance of the saints and earth. This closes entirely the main symbolic history. The last trumpet has sounded, and the mystery of God is closed.
In what follows, we have details. The beast, and the connection of the church and Jews with it; Babylon; and then the. marriage of the Lamb judgments of beast and false prophet; binding of Satan; two resurrections, and final judgment; and the description of the heavenly city. 'But this ( 11.19) has, as to earthly prophetic dealing, special reference to the Jews. The temple of God is opened in heaven, the ark of His covenant, which refers to Israel, is seen there; but judgment characterizes it now; judgments of all kinds, those coming down from above, and subversion and disaster below.
Chapter 12 gives us a brief, but all important, summary of the whole course of events viewed, not in their instruments on earth, or the judgment of these, but the divine view of all the principles at work, the state of things as revealed of God. The first symbolical person, subject of the prophecy and result of all God's ways in it, is a woman clothed with the sun, having a crown of twelve stars, and the moon under her feet. It is Israel, or Jerusalem as its center, as in the purpose of God (comp. Isa. 9:66For 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. (Isaiah 9:6), and Psa. 87:66The Lord shall count, when he writeth up the people, that this man was born there. Selah. (Psalm 87:6)); she is clothed with supreme authority, invested with the glory of perfect administration in man, and all the original reflected glory of this, under the old covenant, under her feet. She was travailing in childbirth; distressed, and. in pain to be delivered: on the other hand, Satan's power, in the, form of the Roman empire, complete in forms of power, but incomplete in administrative supremacy. But Satan, as the open infidel enemy of God and God's places in Christ, sought to devour the child, as soon as born, who was to have the rule of the earth from God. But the child, Christ and the church with Christ, is caught away to God and His throne,-does not receive the power yet, but is placed in the very source of it from which it flows. It is not the rapture as regards joy; for it goes back to Christ Himself, but the placing Him and the church, in and with Him, in the scat from which power flows for the establishment of the kingdom. There is no time for this; Christ and the Church are all one. But the woman, the Jews, after this, fly into the wilderness, where God has prepared a place for them, for the half week. The church, or heavenly saints, as Christ, note, go up to heaven, to be. out of the way. The Jews, or earthly ones, are protected by providential care upon earth. This gives the whole state of things, and those in view in this scene, and their respective places. She that is to have glory, and hold power in the earth, is cast out. The child that is to have power, in and from heaven, is previously taken up there. This makes the position very clear. The historical course of events is now pursued, the child being supposed to be already caught up. There is war in heaven; and the devil and his angels are cast out, and have no more place. This brings out yet more clearly the distinction of the heavenly saints and the Jewish remnant. The heavenly ones had overcome the accuser by the blood of the Lamb, and the word of their testimony, the woman's seed have the commandments of. God, and the testimony of Jesus Christ, that is, the spirit of prophecy. What they have of God in the word, is according to the Old Testament. But to follow now the latter part of the chapter, a loud voice, not voices, proclaims in heaven that the kingdom of our God and the power of His Christ is come. The testimony still of the second Psalm, only as 'yet it was only proclaimed from heaven, where the power of the kingdom was already made good by the casting down of Satan. Satan's anti-priestly place was over forever. King and prophet he might yet put on; but his heavenly place was past. The saints of the heavenlies had overcome him by that which made their conscience and their title to heaven good-the blood of the Lamb, and the word out of their mouth, God's sword by the Spirit-and gave up their lives to the death. The heavens and the dwellers there could now rejoice; but it was woe to the inhabiters of earth and sea; for the devil had come down, knowing he had but a little time left. I think this implies saints killed after the rapture, and belonging to heaven. If there were such killed because of their faithfulness, were they not taken up, they would lose earth and heaven, though more devoted than those who had earth. We see them mere-over in chap. 20., in the first resurrection. The souls under the altar also had to wait for others-their brethren who had to be killed, as they were; and we are to note that here, those celebrated as happy are slain, none others. Yet it is before the last three years and a half, so that we have these parties in view. The voice and some associated with Him (our), their brethren who had overcome; and those who would be in the three years and a half of Satan's rage, which had not yet begun. Now, if the man-child in heaven be, as we have considered it, Christ and the raptured saints, the voice would be Christ, and all self-evident: Christ speaks, the raptured saints being associated with Him; and He, speaking in the sense of their conscious connection with Him, says " our brethren ": the brethren whose conflict with the accuser was over, as he was now cast down, but who had had. to resist him as a heavenly potentate, an Anti-Priest, all which part is mystery for John, and those who now would be in trial, when He would act with rage on earth, as king and prophet; for the dragon cast to the earth, and unable to accuse in heaven, or oppose saints having a heavenly calling (and the priesthood refers to such, not to union), persecutes the Jews, and seeks to destroy their testimony; but God gave-not power of resistance, the Lord must come to deliver-but power to flee and escape. and find refuge where she was nourished the whole half week out of the serpent's reach. He seeks to pursue; wings, he has none, but he uses a river, the movements of people under the influence of special motive and guidance, to overwhelm the woman. But the earth, this organized system in which men live, swallowed the waters up. This influence was in vain,-was not met by an army, a counter power, but was nullified. There was such a disposition or course of the earth as neutralized the effort wholly. So God ordered in His providence; and the dragon turned to persecute, individually, the faithful remnant of the seed-the Jews who held fast by the word.
In 13. we have the clear and full development of Satan's instruments of evil. They are two: the ten-horned and the two-horned beast. To the first, the dragon who swept with his tail a third part of the stars to earth, Satan, under the form of the Roman Empire, gave his throne, and much authority. The second not only wielded the first power, administratively before 'him, but was the active power of evil, to lead men to recognize the first, and therein, the dragon. The beast is the original Roman Empire, but largely modified., and in a new character. It has perfect completeness in its forms of government, or heads; but is composed of ten kingdoms, indicating also, I doubt not, imperfect administrative completeness. It has not twelve horns. It is incomplete. Seven would be completeness of a higher kind. The Lamb had seven horns; the woman twelve stars on her head. One is perfectness in itself; the other administratively in man, seven, is the highest prime number; you cannot make it; twelve, the most perfectly divisible, coin-posed of the same elements, but multiplied, not added as a simple number. So four is finite perfection, as is a square, and still more a cube, perfectly the same all ways, but finite. But the beast had names of blasphemy. It was the open enemy of God and His Christ. It absorbed the previous empires, and represented them. The dragon, Satan's direct power, in the form of the heathen Roman empire, gave his throne and power to this new beast. It was not of God. God owned no power. on the earth, now the Church was gone, till He took His own. The earth was at war with Him. One of the beast's heads, I doubt not the Imperial, was seen as wounded to death, but healed. The Imperial head was restored, and the world was in admiration; and they worship the dragon as giving the beast his power. Nothing in their eyes equals the beast; but God is wholly thrown off in the earth. The beast is given to have the greatest pretensions in his language and outrage against God. He blasphemed God, His name and dwelling-place, and the heavenly saints; all Christianity, and the God of it.
The dragon had been cast out from heaven; the raptured saints had been received there. He blasphemed, but could only blaspheme them. As regards those who dwelt on earth, for the division was not merely a spiritual one now, all worshipped the beast, save the elect, those who had been written from the foundation of the world in the Lamb's book of life. Human resistance by force was not the path of obedience. Here the patience and faith of the saints was shown. He who took the sword would perish by it. It is never Christ's way, but unresisting patience; but the beast who did would perish. This, then, was the Imperial power, a blasphemous power set up by Satan, with the place of the old Roman empire, which represented all four, modified in form, but the Imperial head restored. But there was a second beast; it rose not out of the mass of peoples (the-sea) to be an empire, but out of the already formed organization, with which God had to say as such. It had the form of Messiah's kingdom on earth, two horns like a lamb, but it was the direct power of Satan. He, who with a divinely taught ear, heard it speak, heard the voice of Satan at once. All the power of the first beast it exercises before it; is, with its power, its minister, and makes the earth and the dwellers on it worship it-the Roman empire restored in its head. It is Antichrist, the false Christ of Satan, who subjects the earth to the Satanic Roman empire. He does great wonders, so as to give us good proof of the beast's title before men, as Elijah did of Jehovah's. Compare 2 Thess. 2, where the man of sin gives the same proofs that 'Jesus did of being the Christ. He deceives the dwellers on earth by his miracles, making them set up an image to him. This image he gives breath to; so that it speaks, and causes those to be killed who do not worship it. All likewise were obliged to take the stamp and mark of the beast's service in their work, or open profession, and no man was allowed to traffic who had not the name of the beast as a mark. Such is the power which has the character of Messiah's kingdom in its form, is animated with the fullest energy of Satan, and recognizing the public power which Satan has set up in the world, will have every, one bow to it, none to traffic without acknowledging it. And all will, save the elect. The anti-priestly power of Satan in the heavens is over; royalty and prophecy as yet remain to him, in opposition to Christ, who has not yet appeared. These he assumes; but he does not, and cannot set aside the power of the Gentiles-that remains for Christ to do-but sets it up as his delegate; and, as the apostate Jews of old, so now that people, as his instruments, bow to it and minister to it. Thus, you have all Satan's power exercised. But in setting up his Messiah, he is obliged to deceive, and advances, by his miracles of deceit, what he cannot set aside-the Gentile power-and subjects the Jews to idolatry and to the Gentiles; and all the Gentiles themselves dwelling on the earth, to the depository of Satan's authority—the first beast. This is a singular state of things, far from Jewish feelings and modern Gentile hopes; but the unclean spirit of idolatry is to return to his house. Signs, not truth, will govern the superstitious mind of man; they will be given up to believe a lie. Here, though he takes the character of Christ in his kingdom, it is chiefly his action on the Gentiles which is spoken of; the Jews are mixed up with them, as we see in Isa. 66, and Daniel. It is a liberal time, but one of most complete tyranny as regards all who did not bow to Satan's power, and the ordinances established by him. What characterizes it is the absence of truth.
As regards the number of the beast, I have no doubt that it will be very simple to the godly, when the beast is there, and the time of spiritually judging it comes, and that name will practically guide those who have to do with him. Till then, the speculations of men are not of much value; Irenæus's old one of Λατεινος is as good as any..
In chap. 14. we have the dealings of God with the evil, only first owning and setting apart the remnant. That remnant belongs entirely to the renewed earth; they are seen on that which is the center of dominion and glory in it-Mount Zion, where the Lamb shall reign. They had His and His Father's name on their foreheads; that is, by their open confession of God and the Lamb, had been witnesses of it, and suffered as Christ had suffered in His life in owning God His Father, only they had not suffered death. It was a new beginning, not the Church, not heavenly, but the-blessing of a delivered earth in its first fruits in those who had suffered for the testimony of it. Heaven celebrates it with a voice of many waters, and as of thunder, but with joy. This Voice was the voice of harps. A new song is sung before the throne, and beasts, and elders. Here the fact is the important thing; there had been a song in and of heaven, in chap. 5., in connection with redemption; but those who were redeemed there were made kings and priests. Here it was redemption in connection with earthly blessings, not with the kingdom and priesthood on high; and it is sung before the heavenly company and throne. Heaven is directly connected with the song, however. It was connected with triumph over the power of evil by patient endurance of suffering. What specially characterized them was purity from the contamination that surrounded them. This passing through sorrow, and overcoming, connects them directly with the heavenly conquerors. It was not the new song of heavenly redemption; still it was victory when down at the gates of death, though not actually in it. It was, as it were, a new song. This none could learn but those who had shared the earthly sufferings of the Lamb, and would now be His companions in His earthly royalty; they had followed him, they would follow him whithersoever he went. They are the first fruits of the new scene. They had not corrupted themselves where all did. They were not of those who loved or made a lie, or gave into it. Corruption and falsehood they had been kept free from; openly confessing the truth. They have not the heavenly place, but they are without fault before the throne, and they share the Lamb's earthly place and glory, accompanying Him whithersoever He goes, in the manifestation of that glory. All this had no place when the kingdom was set up. It was then too late to show faithfulness this way. 'There is a connection with the heavenly saints which is not in chap. 7. The white-robed multitude stood before the throne and the Lamb. They are before the throne of God, worship in His temple, and the Lamb comforts them. Here there is special association with the Lamb on earth, in their path, and in their consequent place. It is the remnant of the Psalms, specially 1.- 41. But, though on earth with the King, they are redeemed from among men, before Christ comes to earth; and the song they learn to sing is sung before the elders and living creatures. They are not with them, but they sing the song sung before them; that is, the Gentile multitude are admitted to special privileges before God and the Lamb; the Jewish remnant are associated with the Lamb on earth. and, in a certain sense, with heaven. The progress of God's ways follows, warning to the earth to leave idolatry; for the hour of God's Judgment was come. The everlasting gospel is the testimony of Christ's power from Paradise, as 'in contrast with the special announcement of the Church, and glad tidings connected with it. Babylon is announced to be fallen. Threats and warnings to any that should. own the beast. But the time was now come when dying in the Lord was to cease; only their blessedness remained henceforth. Dying and tribulation were. over. They are looked at as one whole body; and while any remained yet to die, they were diers in the Lord, not rested and blessed. Now their rest is come, and their reward. Christ then reaps the earth,-separating, gathering, and judgment,-and treads the winepress, exercises unmingled vengeance on the wicked. Hence, in this last judgment, it is the angel who had power over fire who calls for it; it was full divine judgment. This judgment was not within the limits of Babylon-was not in the sphere in which man had formed and ordered his organization in opposition to God. This closes the whole scene of that of which the history had begun by the catching up of the Man-child to heaven. He has returned in vengeance. An interesting question here arises,-What is the vine of the earth? It is that which is the fruit-bearing organization, or what should be so; that is the idea of it, in professed connection with God, as His planting in the earth. Israel was the vine brought out of Egypt. Christ on earth was the true vine.—It is not connection with him in heaven. There we are looked at as perfect, not to bear fruit and be pruned. But, analogously, it went on after He ascended on high, and professing Christians are the branches. But here it is the vine of the earth, that which has its character and growth therein, but with the pretension to take the religious place by succession on the earth. The true saints are gone on high, or are a persecuted individual remnant. I have no doubt the Jews Will be the center of that system then; but they will be mixed up with Gentiles, have turned to idolatry, and have seven spirits worse than that, and the apostate Gentiles will be fully associated with it all (see Isa. 65;66, and 34. And 63.).
Chapter 15 unrolls before the prophet another scene, the last plagues or judgments of God, and specially that of Babylon, before Christ comes. The main object of the vision was the seven angels, having the seven last plagues; but, as ever, the saints, who have to do with this scene, are seen in security before the judgments begin. They have been purified, but have come through the fire of tribulation, too. They stand on a sea of glass mingled with fire. They have belonged to the time when the beast and his image were in power, but had got the victory over it. They seemed, perhaps, to have succumbed-it was real victory. Their song is very peculiar. The song of Moses is triumph over the power of evil by God's judgments. The song of the Lamb is the exaltation of the rejected Messiah, of the suffering One, and like whom they had suffered; for it is the slain remnant amidst unfaithful and apostate Israel whom we find here. The song celebrates God and the Lamb, but by victorious sufferers, who belong to heaven. What they celebrate are the works of Jehovah Elohim Shaddai (the God of the Old Testament), but who now has manifested Himself in judgment; known by His works, that are public for the people—He showed His ways unto Moses, His works unto the Children of Israel. His works are celebrated now. They are the works of Jehovah Elohim Shaddai,-the Judge of all the earth. But His ways are celebrated too. There was intelligence of them, as far, at least, as righteous judgment went. These ways in judgment were just and true. Israel would understand deliverance, and how it came; but Moses knew God's ways. 'But this is all. It is not merely celebration of qualities and attributes, as the angels do, nor the full' knowledge of God's work in salvation by the blood of the Lamb. It is not the heart going up, 14 the sense of its own relationship, but a celebration of the glory of the Lord, who would now be worshipped by the nations, for His judgments were manifested. It was intelligence when judgments were manifested, not where all was yet. to be learned, within the wail. This celebration of what was just bursting forth being made, the temple of the tabernacle of the testimony in heaven was opened, not merely the temple,. with the ark of the covenant seen. That secured the result for faith, when evil was raging in power on- earth. The ark of God's covenant secured Israel. It was a testimony opened out, not a covenant, which secured in the hour of evil, but -a testimony which made good what the ark of the covenant secured; for the temple was opened, and the messengers of judgment came forth-God's judgments for the restoration and blessing of Israel, by the judgment of the Gentiles and all who corrupted.. the earth. Cleanness in God's sight and Divine righteousness characterized and animated this judgment. apprehend the former, in answer to corruption in what should have had this: Babylon. Compare 19. 8. That is, it was judgment which required it, and was according to it, and also to Divine righteousness. It is not brass burning in the fire, simply execution of judgment in dealing with men, though that took place, but God making good His own nature and character against corruption—the essential character have the Eternal God, which the Church ought to have displayed; whereas Babylon was entirely the contrary, and the beast too. The seven angels judge all according to these characters of God, because it is really the. avenging of what God was, as fully revealed to the Church; but the white linen refers, I doubt not, specially to Babylon, though the men. with the mark of the beast would come under the judgment. One of the four beasts gives the vials, for it is the judicial power of God in creation, not yet the Lamb: God's glory in judgment filled the temple; and no man could have to say to Him in worship, or approaching Him, while these plagues were executing. It was the full display of God in judgment.
The four first plagues have the same objects as the judgments of the four first trumpets-the whole circle of symbolical nature-but here directly as regards men. Earth, sea, rivers, and sun-the ordered prophetic sphere of God's dealings; the masses of peoples, as such, viewed as unorganized; the moral principles which give an impulse to their movements; and sovereign authority. But it is not a third here, i.e., the Roman earth, but in general. The first vial of wrath brought the utmost distress and shameful misery on all who had taken the mark of the beast. The second brought. the power of moral death on the mass of peoples; all who were among them, within the limits of the prophetic earth, died-I apprehend, gave up mere outward profession. We have here an example of the use of symbols which it is well to note. All the vials are poured out on the earth, applied to the sphere of already formed relationship with God. But, in this, there might be a special relationship in which men had to do with God in this world-were inhabiters of earth:- or the mass of people within that sphere.
The third vial was poured out on all the sources of popular influence and action; and they became positively deathful. It seems to me, that the deadly influence in alienation from God, within the sphere of prophecy, is strongly marked here. Death is used generally as the expression of the power of Satan. Then the supreme authority is made frightfully oppressive. This gave the first four, according to the usual division of direct judgment. The fifth vial strikes the throne of the beast, the seat and stability of his authority, which Satan had given him; and his kingdom became full of darkness. All was confusion and wretchedness, and no resource, they gnawed their tongues with anguish and blasphemed God.. The sixth angel pours out his vial on Euphrates-destroys, I apprehend, the securing boundary of the Western prophetic power-not the seat of its power, but broke its frontier, that the way of the kings of the East might be prepared. I look at this simply as the bringing in of the 'powers of Asia into the conflict, for the universal conflagration of powers. The sixth vial sends forth three unclean spirits the sum of all evil influences-Satan's direct power as antagonist of-Christ; of the power of the last Empire, the beast; and that of the second beast of chap. 13. henceforth known as the false prophet,. Satan's influence as the Antichrist, an idolatrous wonder-working power; and the kings of the world were gathered-together to the battle of the great day of God Almighty. The allusion is to Judg. 5:19,2019The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money. 20They fought from heaven; the stars in their courses fought against Sisera. (Judges 5:19‑20). At the seventh vial. there is a general break-up and subversion, and Babylon comes into judgment. And the hail of God, the. judgment of God, -came on men from heaven. Compare Isa. 32 All separate independent interests and established powers disappeared. This was over the earth-God's judgments by providence and instruments-but the Lamb was -not come yet. The details of Babylon's judgment are reserved for the following chapters.
The characters of Babylon are first portrayed; like the beast, she is only one thing in the judgment, but morally she is more important than all the rest. The general character is the great active idolatress. that has gained influence over the mass of the nations. Next, that the kings of the earth have lived in guilty intimacy with her, seeking her favors, while those that dwell on the earth have lost their senses through her pernicious and inebriating influence. This is the general idea first given, a character plain enough to mark the Roman or Papal system. But more details follow.. There was a woman, a religious system sitting on an imperial beast, full of names of blasphemy, having the form- which marked it Roman. The woman was gorgeously and imperially arrayed, and every human glory and ornament on her, and a rich cup of prostituting yet gross idolatries in her hand, Abominations are simply idols, filthiness of her fornication, all the horrible corruption that accompanies it-her cup was full of them. She was in the desert; no springs of God were there. It was not, so to speak: God's land, no heavenly country. To spiritual understanding, she bore on her forehead her character yet one known only when spiritually known, of the great City Of corruption, source Of all seduction to men and of all idolatry in the earth; such was Popery. But this was not all; all the blood of the saints was found in her, she was the persecuting murderess of those God delighted in, and who bore witness to Jesus. The prophet was astonished—for it was what the Church had come to. The angel then describes the beast on which she rode. It had been-ceased to exist-and then comes up again from direct diabolical sources, comes up out of the abyss. The renewed Roman Empire, which had disappeared, is blasphemous and diabolical in nature, and in this character goes to destruction; but all but the elect on the earth will be in admiration of it when they see the beast that was, is not, and yet is present. Of itself, this marks the Roman or Latin. Empire, only that it will re-appear more formally. But Rome is more distinctly marked. It is the city of the seven hills. Nor was this even all. It was the existing authority in the time of the prophecy; five of its governing powers had fallen, one was there. There was then one yet to come for a short space, and then the beast out of the abyss; the last diabolical state of the Empire would appear, and it would be destroyed. This last, however, is not a new form, it is one of the seven though an eighth. My impression is, that the first Napoleon and his brief empire is the seventh, and we have now to wait for the development of the last. The beast, though imperial, has ten horns, ten distinct kingdoms. They have their power and for the same period with the beast. But they all give their power to the beast and make war against Christ, the rejected one on earth; but he shall overcome them, for, despised as he may be, supreme authority is His, and there are others coming with Him, not merely angels but called ones,-His saints.
Details are then added. The waters are explained, as peoples, multitudes, nations and tongues. Masses of population in their diverse divisions. Next, the ten horns, the kingdoms which are associated with the beast, and the beast (for so it is to be read) hate the whore and eat her flesh and burn her with fire; first, take all her substance and fatness, and then destroy her; for they are to give-their 'kingdom to the. blasphemous beast, until. God's words are fulfilled. And then we are expressly told that the woman (not the whore—the last is her corrupt idolatrous character-but the woman) who as riding the beast was to be such, is Rome. All this chap. 27. is description. Chapter 18 announces the judgment. The one difficulty here is ver. 4. coming' where it is. But, as every difficulty in Scripture, leads into further light. The destruction of Babylon is. simple enough; she falls by God's judgment just before Christ comes to judge the earth, and first, perhaps, losing her power and influence, is destroyed by the horns and 'beast. The comparison of chap. 14., ver. 8, and the place it holds, chap. 16., ver. 19, 18., ver. 8, and the beginning of chap. 19. make this plain. Chapter 18, ver. 4, is a warning from heaven, not the angel of judgment on the earth. It is not consequent on events, but supposes spiritual apprehension of heaven's mind. This is the case when it is simply a voice from heaven. This call, then, was a spiritual call, not a manifest judgment. It may be more urgent and direct just before judgment, and I doubt not will be, as the Hebrews' call to come out of the camp because Jerusalem's day was at hand. Hence I believe this applies whenever we see the system to be Babylon. And the sense of her iniquities is pressed upon the conscience. The chapter then goes on to the actual execution of judgment according to chap. 17., ver. 16. The horns or kingdoms connected with the beast have destroyed her. The kings mourn over her; so do those that have sought profit and ease and commerce in the earth. The Royal and Commercial system is shattered to pieces by the upset of the system. What characterizes her, that for which she is judged, is idolatry, corruption, worldliness and persecution. She is judged and destroyed, and the prosperity of the worldly is smitten by her fall, and the hopes of the kings who had commerce with her. The blood of all saints was found in her, as in Jerusalem in her day. Persecution comes from religion connected with worldly advantage. But, what a picture we have here, of the world, the relations of the kings, and of the saints to Babylon! Chapter 19, ver. 2, clearly shows the aspect in which she is judged, the great whore who corrupted, and God avenges the blood of His 'servants. This judgment of Rome is the great joy of heaven. Hallelujah and salvation are sung. The elders and four living creatures fall down and worship, and the voice of a multitude proclaims the bringing in of the marriage. of the Lamb, when the false woman is set aside. Till then, though espoused, the Church thus actually united in the heavenly marriage to the Lamb Still there was no greater event could be than a judgment of Rome. No doubt the beast had to be destroyed. Power, when God gave it scope, would soon do that. But here, the old corruptress and persecutor was set aside forever. Heaven is full of joy. There is no celebration of joy like this in the Revelation. The rest of the book is simple and clear enough, for the mystery of God is closed. I do not myself attach any importance to the distinctions, as a class, of those called to partake of the joy of that day. It means, I believe, just that, according to the parable of the marriage of the king's son, the guests are those who have share in the marriage-joy. But several points have to be noticed; God has come in, in power to set up His reign. The true, though not yet the open, seat of the power of evil has been judged, and destroyed. Two characters of evil, falsehood or deceitful corruption and violence, have existed since Satan himself began his career; false in himself; he was a murderer to others. The mystery of iniquity contained both, though hiding the latter and using others for it. Still she was characterized by corruption and what was false. Direct violence was in the hands of the beast. The destruction of that would no doubt relieve the earth of oppression; but, for heaven and all that was heavenly-minded the destruction of this Christ-dishonoring, soul-enslaving and soul-debasing corruption, was joy and gladness, and the witness that Divine power had come in. It had set aside the worst evil, the corrupting what was God's, under pretense of being what Christ had purchased for himself, the one precious object of His especial love. They sing "Hallelujah! for the Lord God Omnipotent reigneth!" This Was to make way for the introduction of what was His own—the manifest power of His Christ; but, before that, the Church must have her place of association with Him in that, must have Himself; the -marriage of the Lamb is come. Till the evil woman had been set aside, this could not be. This. is the character of heavenly joy and redemption, by which we are brought into it. Man on earth is first good, then yielding to temptation. Redemption supposes, first, evil and even slavery to it, but then deliverance from it and our being set beyond it, God having taken to him His power. The Church is presented to Christ without spot or wrinkle or any such thing, cleansed and white, suited to Christ. The apostle was disposed, in sight of all this blessedness, to fall down and worship him who had revealed it. His mind was thrown into devotion by these scenes. Its immediate object was the heavenly messenger, and he turns to bow to him, but is forbidden. He was a fellow-servant, and the same to all who had the testimony of Jesus; for the spirit of prophecy, we are told, is the testimony of Jesus. The testimony not to worship intermediate beings is the last warning left to a declining Church, as, so to speak, one of the first, in Colossians. We now arrive at the great announcement of the coming of Christ in power. Heaven, which had been opened on Jesus and to Stephen, now opens for Jesus as King of kings and Lord of lords. Holy and true, He had been known by faith, and the faithful and true Witness. The last He is now; not as witness but in judgment, save as judgment itself is the witness of His faithfulness and truth. The characters in which He appears are plain, but all important. It is first in general judgment, but in the form of war, not what we may call sessional judgment, but overcoming power. Sessional judgment is in chapter 20., from verse 4. His eyes have the piercingness of divine judgment. He had many crowns-witness of his various and universal dominion. But though, thus revealed as man, He had a glory none could penetrate into; of which He had the conscious power, but which was not revealed. He was the avenger, His garment was dipped in blood. All characterized Him we may note here, according to that in which He is manifested by the judgment itself. He was the Revealer, the Word of God-His eternal character-what He was before creation; now making it good in judgment. The armies in heaven had not garments dipped in blood. They were triumphant; they followed Him in His triumph, pure and perfect, His chosen, called, and faithful ones. The vengeance of Idumea was not their part, though they share His victory over the beast. The vengeance in Edom had a more earthly character, and is connected more with Judah. The Assyrian is there, not the beast, (see Psa. 83). The beast and the false prophet are destroyed by Him, as coming from heaven. He smites the nations with the rod of his mouth, he rules them with a rod of iron-this the saints will have with Him, (chap. 2. 26, 27). He treads the wine-press too. This is the part that is more earthly, as the 63. of Isaiah spews. So He that sits on the cloud, thrusts in his sickle on the earth. It was an angel who cast the grapes into the winepress, and the wine-press was trodden. It is not said, as by one sitting on the cloud. The character of the judgment of the beast, and the false prophet is heavenly; it is the Word of God, the Lord from heaven, the wine-press-earthly. He is publicly, officially, and intrinsically King of kings, and Lord of lords. The beast and the false prophet are cast alive into the lake of fire. This was a present final judgment-the rest were judicially slain. The final judgment of these deceived ones is not said to take place here. Satan is not yet cast into the lake of fire, but into the bottomless pit, where the legion of devils besought the Lord they might 'not be sent. He is bound there, so as not to deceive the nations for a thousand years. There will be no. seduction by Satan, during the thousand years. We now come, power having been set aside, to the exercise of judicial authority in peace; and this is conferred on the saints. The prophet does not merely see the thrones as set, in Dan. 7, but sitters on them too. Besides all, to whom judgment is given in general, two special classes are mentioned, because they might seem to be too late, or to have lost their part, those beheaded, (after the Church was gone, for it is the revelation-period we have to do with), for the witness of Jesus, and those who had not worshipped the beast (compare chap. 6. vers. 9-11., chap. 13. vers. 15). These, as well as all previously departed saints, had their part in living and reigning with Christ a thousand years. But those who were not Christ's, the rest of the dead did not live again till the thousand years were over These were finally delivered from the second death. The first death they had undergone, the natural wages of sin but in faithfulness; in the second death, the final judgment against sin, they would have no part. It could have no power over them; on the contrary, they had special relationship with God and Christ, they were priests of God and of Christ, and would reign with Him a thousand years. Note here, how God and Christ are here united in one thought, as continually in the writings of John. Thus, the beast, and the false prophet are in the lake of fire, their armies slain, and Satan bound in the abyss, and the risen saints are priests to God and Christ, and reign with Christ a thousand years. The details and effects, mark, are not given here. The object is to give the place of the saints, and especially of the sufferers during the time of this book. The rest come in as a general fact; there were sitters on the thrones of judgment,-but the faithful of the prophecy is specially mentioned. When the thousand years are finished, Satan is let loose again. He comes up on the earth, but he never gets up to heaven again. But the nations are tested by his temptation. Not even having seen Christ and enjoyed the fruits of his glory, can secure the heart of man, if it is to be depended upon, and men fall, in number as the sand of the sea, in to Satan's hands as soon as tempted; enjoying blessing where unfaithfulness would have been present loss, perhaps cutting off, and there was nothing to tempt them, but unfaithful as soon as they are tempted, as soon as the heart is tried. It was the last and needed trial of man; needed because they could not have finally enjoyed God with natural hearts, and the natural heart had not been tested, where present blessing was on the side of owning a present, visible, glorious Christ. The deceived multitude, not limited now to a third of the earth, or a special prophetic district, but taking in the breadth of the earth, went up against the camp of the saints, and surrounded it and the beloved city, Jerusalem. It is remarkable here, there is no special presence of Christ amongst them. They are left apparently to be surrounded by their enemies. The Lord has allowed all this testing separation of personal faithfulness. Had He appeared, of course these hostile crowds could not have come up, nor would the thorough trial of the heart have proved the faithfulness of the saints, who would not follow the seductions of Satan. They are pressed up and -surrounded by the enemy, but faithful. Once this separation and full testing has been accomplished, God's judgment fell on them from heaven, and destroyed them. The devil was then cast into the lake of fire, where the beast and the false prophet were already, where they are tormented forever and ever.
This closed the exercise of wrath, of the destruction of hostile power-a wondrous scene -that God should have enemies in this world! Now judicial power comes in. It may be remarked, that the exercise of this on the quick, forms no part of the contents of this book. The hostile power of the beast was destroyed by Him who judges and makes war, the heavenly saints having been taken to glory. The crowds of apostates at the end of the thousand years are destroyed by fire from heaven. But the judgment of Matt. 25 is not found here. Unless there be a possible connection with the judgment of the fourth verse of 20. Now there comes the judgment of the dead. There is no coming here, a great white throne is set; judgment is carried on according to the purity of God's nature. It was no dealing with the earth, or the power of evil, but with souls. Heaven and Earth—all mere scenes of judgment—disappear. The secrets of men's hearts are judged by Him who knows them all. Heaven and Earth flee away before the face of Him that sat on the throne, and the dead small and great stand before God. Judgment was according to works, as it was written in the books of record. Still, another element was brought into view. Sovereign grace alone had saved. There was a book of life. Whosoever was not written there was cast into the lake of fire But it was the finally closing and separating scene for the whole race of men and this world. And though they were judged every man according to his works, yet sovereign grace only had delivered any; and whoever was not found in grace's book, was Cast into the lake of fire. The sea gave up the dead in it; death and Hades, the dead in them. And death and Hades were put. an end to forever by the divine judgment. The heaven and earth passed away, but they were to be revived; but death and Hades never. There was for them only divine destruction and judgment. They are looked at as the power of Satan. He has the power- of—death and the gates, of Hades; and hence-these are forever destroyed judicially. They will never have power again. They are personified; but, of course, there is no question of tormenting them, or punishment. When the devil himself is cast in, there is. But death was not then destroyed; for the wicked dead had not been raised for judgment. Now they had; and the last enemy is destroyed. The force of the image, I. doubt not, is, that all the dead now judged, the whole contents of Hades, in whom the power of death had been, were cast into the lake of fire, so that death and Hades, which had no existence but in their state, were entirely and judicially ended by their being cast in. The saints had long' before passed out of them, but they subsisted in the wicked. Now these were, consequent on the judgment of the white throne, cast into the lake of fire-the second death. The limits and measure of escape, was the book of life. But there was a new heaven and a new earth; but no more sea. No separation, nor part of the world not brought into an ordered earth before God. Here we do not find any mediatorial kingdom. The Lamb is not in the scene. God is all in all. No sorrow or crying more, no people of God distinct from the inhabiters of the earth. There are God's people, and God is with them Himself, but withal His tabernacle is with them. This is the holy city, the new Jerusalem. The Church has her own character, is the habitation of God in a special way, when the unchanging state comes, and all is made new. God is the end, as the beginning. Him that is athirst now, God will refresh with the fountain of the water of life-the overcomer shall inherit all things. The world for the Christian is now a great Rephidim. This is the twofold portion of his final blessedness. He shall have God for his God, and be his son. Those who feared this path, did not overcome the world and Satan, but had walked in iniquity, would have their part in the lake of fire. This closes the history of God's ways. What follows is the description of the heavenly city, as before we had that of Babylon. Its heavenly character and millennial connection with the earth is revealed. One of the seven angels, as in the case of Babylon, comes to show the prophet the Bride the Lamb's wife. The result of judgment on the earth is the introduction of better and higher blessings. The prophet is taken, like Moses, to see the scene of promise, and sees that great city, new Jerusalem, descending out of heaven from God. This was its double character from God, divine in its origin, and also heavenly (compare 2 Corinthians, chap. 5.) It might be of God, and earthly. It might be heavenly, and angelic. It was neither, it was divine in origin, and heavenly in nature and character. It was clothed with divine glory, it must be as founded on Christ's work. It was transparent jasper, jasper being used as a symbol of divine glory (chap. 4. ver. 3); it is secure, has a wall great and high. It has twelve gates. Angels are become the willing doorkeepers of the great city, the fruit of Christ's redemption-work in glory. This marked the possession, too, of the highest place in the creation, and providential orders of God, of which angels had previously been the administrators. The twelve gates are full human perfectness of governmental administrative power. The gate was the place of judgment. Twelve, we have often seen, notes perfection in governmental power. The character of it is noted by the names of the twelve tribes. God had so governed these. They were not the foundation; but this character of power was found. there. There were twelve foundations, but these were the twelve apostles of the Lamb. They were, in their work, the foundation of the heavenly city. Thus-the creative and providential display of power, the governmental. (Jehovah), and the Church once founded at Jerusalem, are all brought together in the heavenly city, the organized seat of heavenly power. It is not presented as the Bride, though it be the Bride, the Lamb's wife. It is not in the Pauline character of nearness of blessing to Christ. It is the church, as founded at Jerusalem under the twelve-the organized seat of heavenly power. The new and now heavenly capital of God's government. They had suffered. and served the Lamb in the earthly, and founded the heavenly under Him. It is alike vast and perfect, and all measured and owned of God. It is not now a remnant measured, it is the city. It has not divine perfection; that could not be, but it has divinely given perfection. It is a cube equal on every side, finite perfection. So the wall (they are merely symbols) was perfect, 12 x' 12. The wall which secured it was the divine glory. As it. is written of the earthly Jerusalem, salvation had God appointed for walls and bulwarks. The city was formed in its nature, in divine righteousness and holiness. Gold transparent as glass. That which was by the word wrought in and applied to men below, now, was the very nature of the whole place (compare Ephesians 4. ver. 24.) The precious stones or varied display of God's nature, who is light, in connection with the creature, seen in creation Ezek. 28-In grace, in the high priest's breastplate, now shone in permanent glory, and adorned the foundations of the city. The gates had the moral beauty which attracted Christ in the. Church and in a glorious way. That on which men walked, instead of bringing danger of defilement, was itself righteous and holy, the streets-all that men came in contact with was righteousness and holiness Gold transparent as glass. There was no concealment of God's glory in that which awed by its display-no temple where men approached, but where they could not draw nigh; where God was hidden. The Lord God Almighty and the Lamb were its temple. They were approached in their own nature and glory, surrounded only by that fully displayed. Nor was there need of created light. here; the glory of the Divine nature lighted all, and the Lamb was the Light-bearer in it. Note here, we have not the Father as the temple. It is the revealed dispensational Ruler, the true. God and the Lamb who has made good His glory. This was the character of the city. This vision goes on to spew its relationship to those on the earth and its inhabitants, a seeming inconsistency, but no real one; for the city is viewed as the state of the Bride. Where the inhabitants are spoken of, it is the individual blessing. The nations, spared in the judgment on earth, walk in the light of it. The world does, in a measure, in that of the Church now. Then the glory will be perfect. The city enjoys the direct light within. The world, the transmitted light of glory. To it the kings of the earth bring their honor and glory.. They own the heavens and the heavenly kingdom to be the source of all, and bring there the homage of their power. Night there is not there, and its gates are "ever open; no defense against evil is 'needed, though Divine security leaves no approach to evil. The kings themselves brought their willing homage to it. But, the glory and honor of the Gentiles is brought to it too. Heaven is seen as the source of all the glory and honor of this world. Hence, it is true. Nothing defiled enters there, nor what introduces idols and falsehood. Neither man's evil nor Satan's deceit can exist, or produce any corruption there. How often, where anything good is set up now, the considerate heart knows that evil will enter, and Satan deceive and corrupt. There we have the certainty that this can never be. But it was not merely the absence of evil; but the impossibility of its entrance which characterized the holy city. There was that which, having its source in perfect grace, involves all blessed affections in connection with the Lamb in those within the city. Those only found place in the city whop names- were in the Lamb's book of life. The connection of the holy city with the earth, though not on it, is everywhere seen. The river of God refreshed the city, and the tree of life whose fruits, ever ripe, were food for the celestial inhabitants of it, bore in its leaves healing for the nations. Only the glorified ever ate the fruit of constant growth; but what was manifested and displayed without, as the leaves of a tree, was blessing to those on earth, We see grace characterizing the Church in glory. The nation and kingdom that will not serve the earthly Jerusalem shall -utterly perish.. It preserves its earthly royal character. The Church its own. The leaves of the tree it feeds on are for healing. There is no more curse. The throne of God and the Lamb is in it. This is the source of blessing, not of curse, and His servants serve Him. Often they cannot, as they would, here. Note too, again: here, how God and the Lamb are spoken of as one, as constantly in John's writings. His servants shall have the fullest privilege of His constant presence, shall see His face, and their belonging to Him as His own be evident to all. There, there is no night, nor need of light, for the Lord God gives it; and as to their state, they reign, not for the thousand years, as they do over the earth, but forever and ever. This closes the the description of the heavenly city and of the whole prophetic volume,. What follows consists of warnings, Or the final expression of the thoughts and. relationship with Christ of the Church.
The Angel declares the truth of these things, and that the Lord God of the prophets not as the God and Father of our Lord Jesus Christ, nor as directly teaching the Church as dwelling in it. by the Spirit—the Lord—God of the prophets has sent His angel to inform His servants of these events. " Behold." says Christ, speaking as of old in the prophetic spirit, rising up to His own personal testimony, " Behold, I come quickly. Blessed is be that keepeth the sayings of the prophecy of this book." The Church is viewed, not as the subject of prophecy, but as the things that are, time not being counted, -specially time to come. Those that keep it are. those concerned in the book, who are warned that Christ will soon be there. No doubt we all can profit by it, but we are not in it. John, impressed with the dignity of the messenger, fell down and would have worshipped him. But the saints of the Church, even if made prophets of, were not to return into the uncertainty of'. ancient days. The angel was a simple angel, John's fellow- servant, and fellow-servant of his brethren the prophets; he was to worship God. Nor were the sayings to be sealed as with Daniel-the time was at hand When it closed its testimony, men would remain in the same state for judgment or blessing. And Christ would quickly come, and every man receive as his work was. The 7th verse was a warning to those in the circumstances referred to, to keep the sayings of the book, the record of Christ's coming to the general judgment of the quick. Finally, Christ announces Himself, having taken up the word in person in verse 12, as Alpha and Omega, the beginning and the end -God before, and after all, and filling duration, I suppose we are to take as the true reading: Blessed are they that have washed their robes, that they may have a right to the tree of life, and enter in through the gates into the city. The redeemed, cleansed ones, can enter there and feed on the-tree of life; for I suppose it is the fruit here. Without, are the unclean and violent, and those who love Satanic falsehood, and idolatry-sin against purity, against their neighbor, against God, and follow Satan. This closes the summing up. The Lord Jesus now reveals Himself in His own person, speaking to John and the saints, and declares who He is, in what character He 'appears to say it to them. " I am the root and offspring of David," the origin and heir of the temporal promises of Israel, but much more than that. He is the bright and Morning Star. It is what He is before He appears, in both respects; only the former regards Israel born of the seed of David according to the flesh. But the Lord has taken another character. He has not yet arisen as the Sun of righteousness on this benighted globe; but, to faith, the dawn is there, and the Church sees Him in now the far-spent night, as the Morning Star, knows Him while watching according to his own word, in His bright heavenly character, A character which does not wake a sleeping world, but is the delight and joy of those who watch. When the. sun arises, He will not be so known, the earth will never so know Him, bright as the day may be. When Christ is in this place, the Spirit dwells in the Church below, and the Church has its own relationship. It is the Bride of Christ, and her desire is towards Him. Thus " the Spirit and the Bride say, Come." It is not a warning from one coming as a judge and a rewarder, but the revelation of Himself which awakens the desire of the Bride, according to the relationship in which grace has set her. But the Spirit turns also, and the heart of him who enjoys the relationship, to others. Let him that heareth-let him who hears the voice of the Spirit in the Church-join in the cry, and say, Come. It is one common hope, should be our common desire; and the sense of what is coming on the earth, and the sense of failure in things that are, ought only, though it be in truth an' inferior motive, to urge the cry in all. But while still here, the saint has another place also. Not only do his desires go after God upwards and the heavenly Bridegroom, but he reflects God's known character, by having His nature and Spirit as manifested also in. Christ's love; and in possession of the living water, though not of the Bridegroom. He turns round and invites others.: " Let him that is athirst come," and proclaims it forth then to the world: " Whosoever will, let him take of the water of life freely." Thus. the whole place of the heavenly saint, conscious of the Church's place, is brought out in this verse, from his desire of Christ's coming, to his call to whoever will to come.
The integrity of the Book is preserved by a solemn warning. The Book of life is not life, nor our being written there final, though a primd facie register, unless, indeed, written there before the foundation of the world; even so, it is not the same thing as the possession of life. Christ then cheers 'the Church's heart, by assuring her He would quickly come; and the heart of the true saint responds with unfeigned and earnest desire: "Even so, come, Lord Jesus"-and then, with the salutation of grace, the book ' closes, leaving the promise and the desire as the last words of Jesus on the heart.
Let the reader note here, that, in the beginning and end of the book, before and after the prophetic statements, we have, in a beautiful way, the conscious position of the saints. The first at the opening of the whole book,. giving the individual conscious blessing, the latter the whole position of the Church, thus distinguishing clearly the saints under the gospel, from those whose circumstances are prophetically made known to them in this book. " Unto Him that loved us, and washed us from our sins in His own blood, and made us kings and priests to God and His Father." As soon as Christ is named, and it is so in both cases, it awakens in the saints the consciousness of Christ's love, and their own place in relationship with Him. They are already washed from their sins in His own blood, and made kings and priests to God and His Father-have their place and state fixed, before any of the prophetic part -is developed, and in the coming kingdom will enjoy that place;'. not of being blessed under Christ, but of being associated with Him. Here they have their place, simply in the kingdom and priesthood-it is individual title, resulting from his first coming. They are loved, washed in His own blood, and associated with. Him in the kingdom. At the end of the book, Christ is revealed as the Morning Star, a place forming no part of the prophecy, but that in which the Church, who has waited for Him, is associated with Him for herself, not the kingdom (compare the promise to the overcomers in Thyatira). This draws. out in active love (not as before, simply being loved and what we are made)-love first directed towards Christ Himself in the Church's known relation to Himself, then to the saints who hear, then to the thirsty, then to all the world. The desire of the Church, as the Bride with whom the Spirit is, is directed to Christ's second coming, to the possessing the Morning Star; then the Spirit. turns to the saints, „calling 'on them to say, Come to Jesus, to join in this desire. But we have the Spirit, though not the Bridegroom; hence, whoever is athirst, is called on to come and drink, and thus the gospel proclaimed abroad: " Whosoever will let him take of the water of life freely." It is. love acting in the saint all round, from Christ to sinners in the world.