Sketch on Revelation
William Henry Dorman
Table of Contents
Sketch on Revelation
BY THE AUTHOR OF A TRACT ENTITLED “FAITH AND WORKS.”
BEING led to reconsider the Apocalypse, so needful and so interesting to the Christian, I will, by the help of God, go through some of the third part of it, starting from a portion which I think has not only been mistaken from not having its importance granted to it, but from being wrongly divided. I would not however leave behind me the earlier part.
It might appear remarkable, considering it a form of vision and mystical representation of events, that there should be the exhortation to read and keep the sayings of this book. It is a warrant and call to study it. It is remarkable how much may be kept without unraveling what is difficult.
There are three parts as commonly recognized—things that are seen, things that are, and things after these. How can the sayings of the book concerning each of these be kept? I answer, the first by believing the character of judgment held by Christ here on earth over the Church; secondly, as to the things that are (i.e., by continuous application), they are kept by looking to that which constitutes the remnant in Christendom; and thirdly, the sayings as to the third are kept by the saint keeping himself separate from the principles of the world, which in their result come in the last times under the judgments of God, as necessary to keep himself united to God. We have God, and Christ, and the Spirit in the relationship of the book. Christ is the “faithful witness” of the ways of God (and this is the character He bears towards Laodicea); next, as the first-begotten from the dead, the proof given that He will judge the world in righteousness; and in right, now acknowledged by faith, as well as then in fact, Prince of the kings of the earth.
He made the elders a kingdom; that is, those who are in communion of the divine life as priests, therefore in the kingdom of the Father. But where John was, it was the kingdom (with affliction and patience) of Jesus Christ, a point much left out in theories of the Scripture and our relations to God in Jesus Christ. It is present in “patience” of the future.
Coming next to the lamps, (or so-called candlesticks,) Christ stood in the midst of them with the stars in His right hand. The stars are less apprehended than most of this part. It is likely the figure was taken from the angel of the synagogue, but here for Christian authority, representing in persons the application of the Lord's power and judgment. Angel and leader were His presence in authority in the wilderness and on the entry into the land. “My name is in him.” Gathered together unto His name—perhaps presence. (See 2 Chron. 20:9.) “I am in the midst.” They are seen in His right hand and so express His authority in responsibility in the churches.
The first thing to look for is the principle and source of the decay and the development of evil, in the assembly or church, of the age as it passes on." The defect towards God in the inward life of a Christian originates externally a corresponding evil in some certain thing; it is the defect in itself and the defect of result may be another evil, and so I believe it here. The defect in principle is purely so only in Ephesus. Want of life is want of love, and want of life is from neglect of life. “If ye live (have a life) in the Spirit, walk in the Spirit.” There could not be injection, but addressed to the capacity of fulfilling it under grace. Busy yourself with Jesus: we so look at God in a true mirror. To do so works resemblance, till it may be said, “Not I live, but Christ.” We must study all the development of life in the person of Christ. His loyalty to His Father—such should ours be to Him. The spirit of meekness and lowliness, the spirit of wisdom and quickness of understanding in the fear of the Lord and moral and divine grace as it was in Christ.
It does not appear that the works and labors of the church at Ephesus were less, but the root and principle whence they sprung was less than at the beginning. This is the same principle as found in the judgment of the dead. The books were opened. The dead were judged by their works, but the works judged by the life. Therefore, if not written in the book of life, &c. Now the reward of overcoming is in blessed and perfect accordance— “shall eat of the tree of life which is in the midst of the paradise of God.”
In Smyrna it became manifest that the eye of the saints is not towards the world so long as God is counting the works true, but that it is towards God only. It profanes the heart of the saint to measure any works by the thought that the eye of the world is measuring them, or letting their own do so. If the works are still works, but with less divine life as their spring, as in Ephesus, the day is near at hand that the soul will boast of its success; and should the fall proceed, the world will begin to enter. The first part of this case was the case of Smyrna. The chastening hand of God was upon them to keep them to Himself, but the feature was evident, that they had something to show amidst it. They were lessened and brought low to death in this world, but to holding fast the crown of life in martyrdom was promised. “But thou art rich." It must have been some extension which gave it a measure in its own eyes. Pergamos comes next, and is addressed in much grace. Would not the thought of “angel” include that part which God expected should be true? We should remember that the assemblies are ecclesiastically considered, i.e. as bodies. If life decays, the vacancy is felt. What must it be filled by, but by superstition and dead works? The doctrine of the Nicolaitans and that of Balaam are next door to each other, and relate both to an evil in respect of ministry. As to the Nicolaitans, it always struck me that the charge against them (namely, holding the community of wives) was gratuitous. Such a perversion never could have occurred while Ephesus was the Ephesus of the Apocalypse. It is more likely to be a spiritual fault and more likely to grow connected with failure of life, perhaps a growth of authority which was not Christ's which is in divine life and power; and we find in Smyrna those that called themselves Jews, and it is a worse state of it in Philadelphia. Through Christ risen we believe on God, the God of life; and spiritual power is through faith in Christ ascended and at the right hand of God. In Ephesus, it was life to sustain good works; in Smyrna, life to exclude dead ones. With the growth of Christianity and the Judaizing tendency of the earliest Christians, as shown in the epistles of the apostle Paul, an accusation of failure in the truth of spiritual ministry, and general tendency to copy the Jewish institutions, was very likely to fall into a form of priesthood as it advances at present to apostasy. To the corruption of ministry is added saint worship, the sword keenly dividing between these evils and life and spiritual power. Is not Balak taught of Balaam the form of fornication in alliance with the world, and its advantages, to induce to preach other than what God teaches?
Rome, throughout time, in every condition, has been morally or actually the place of martyrdom. Satan dwells there. The hidden manna is instruction about Christ hidden in heaven, now become so needful and peculiarly adapted to saints in the midst of such a state. If manna were Christ, it would not corrupt and breed worms if kept and not used, which is just the case of instruction and the knowledge of truth. On the white stone a name written is peculiar and individual.
In Thyatira, the characteristics of Romanism are palpable. Jezebel, exercising the calling of prophetess. “Thy wife,” instead of “the woman,” (the best reading [? ED.]) in place of the one charged by God with the instruction of His own; thus connected with the angel it would be the Romish priesthood, or, as called by them “the church,” claiming the authority of the words of God. “Those that commit adultery with her” —This is a decided call for separation on the penalties named for herself. The usurpation of the prerogatives of Christ has to be confessed against, and to confess will give a share in the prerogatives of Christ when He comes. I will give such the expectation of My coming to sustain Him. Rome claims power over the nations. Keep clear of this claim, and I will give you with Myself what they falsely claim. Separation now begins. I have not yet seen perfectly the reason of the change of the place of the exhortation— “Let him that hath an ear,” &c. That the change of place occurring after the three first induces to separation, is not so clear, because in Laodicea it is promised to him that opens when Christ knocks, that Christ will come in and sup with him, and not he come out to sup with Christ. It may look more to individual action on the body; it is surely to overcome the evil of each separate church and of them all. The object of the addresses is to the body ecclesiastically throughout. Therefore, it is spoken to the angel.
Separation is certainly plain in the other part of the address where, “you, the rest in Thyatira,” distinctly indicates it. The address to the individual is separate in this and the following ones. The characters in which Christ judges Thyatira is the most searching and terrible of all the characters borne by Him.
As to Sardis, the return of Christ to His peculiar character, as judging the churches, is remarkable; for here a new feature enters. Sardis, after a state where even natural conscience had been trampled on by corruption, is worldly, orderly, and subject to the world; and therefore He that hath the seven spirits and the seven stars in His right hand deals with her. It is still, however, ecclesiastically. But, as the world, is exactly threatened with the same threat as the forgetful servants, “I will come as a thief,” the proper and natural sequel is the same judgment; for they are identified. Life, we see here, is the burden of God's requirement; and the fruit of the absence of life in Sardis and responsibility in life, is the entrance of the world, having escaped, by its means, the excesses of corruption and evil; for the world was tired of and disgusted with them. The things that remain relate to Sardis generally, The few that walk in white are the exceptions in the truth of life and obedience. White linen is the righteousness of the saints—works done in Christ; because they are His. “Thou hast weighed all our works in us” —clear of the world; because what is in it must be defiled with the age. And the character of Christ can only be fulfilled in the company of His, or towards the world in patience, and in peace so much as lies in the saint. Laodicea naturally would be the sequel to Sardis. The world is content with Sardis, and adopts and endows it, and it wants nothing; but Philadelphia intervenes in a little strength (which is weakness), not “denying Christ's name, and keeping his patience,” says the Lord in His patient grace. Brotherly kindness in the Church exists as general; not confession, as out of the world, except in those who are pillars. This state of Philadelphia is a general state, and there is promise to eminence in the faith; such as have it shall be pillars. There is also spiritual Judaism of a deep dye. They adopt it as their standard creed. The dwellers on earth, a characteristic expression of the Apocalypse, answering in some sort to Jer. 17:13, are the objects of judgments, while such as keep His word and do not deny His name will be taken away before the judgments come. It is not difficult to see that each is called on to hear what is said to all the Churches; so that we find a code of perfect confession under all the circumstances detailed in them.
They close with Laodicea—no violent apostasy, but ease in the world, and, because of it, having no sense of need when all was wanting, and lukewarnmess towards Christ as the result, and rejection on account of it. Christ seems to hide Himself behind the moral requirements of the stranger and pilgrim; gold, divine and heavenly; white garments as to personal righteousness; and a clear sight by which evil is perceived, that we may walk without the defilements of the age out of which Christ gave Himself, that we might be delivered according to the will of God and our Father. There may be comfort in religion, which would be sown in the weakness of Philadelphia, instead of confession of the Lord. Christ is the faithful Witness of the ways of God—the Chosen that cannot deny Himself—Head over every created thing—Great Angel over all.
The Lord will surely guide us when we meditate on the causes and substance and results of the failure in the assemblies. Nothing can be more salient than that lack of life and faith of life are at the bottom of it. But life to what end here? Life, not only in its internal character, but life in subjection to Himself and for Himself, whom we are to confess and serve according to power, which is promised to those who are subject and obey His rule—who is not on earth, but at the right hand of God, till God has prepared His enemies as the footstool on which He shall trample, when He shall come to be glorified in His saints and admired in all them that believe.
The phase of the religion of the world, as in many parts of it, is thoroughly favorable to such a state as is described in the Church of Laodicea. Civil and religious liberty against the ecclesiastical tyranny of Thyatira would afford such a condition, and it can at any time receive an indefinite extension. It is Sardis in the fullness of its fruits. There is no persecution to make confession bright. Its condition offers no exception in it to bring forth the praises of the Redeemer. If any one answers the knock given by the Lord the FAITHFUL WITNESS, it is all that is left out of the mass. It is a civil reign over the earth in independence of God, in conjunction with a ruined confession. What is to be done? We are heavenly, it is true—in heavenly places in Christ Jesus as our origin and present privilege before the Father; but we come under some of the earthly rights of Jesus, because we are in the place of them, and are on proof whether it is in Thyatira or Sardis or Laodicea we worship the Father. Blessed calling! Do we confess openly Jesus as Lord, as well as believe that God raised Him from the dead? “For with the heart man believeth unto righteousness; but with the mouth confession (of Him as Lord) is made unto salvation.” In fact, hear what the Spirit says to all the Churches; save yourselves from out the state of Laodicea; “touch not the unclean thing, and ye shall be my sons and daughters, saith the Lord God Almighty.”
(To be continued.)
Sketch on Revelation
BY THE AUTHOR OF A TRACT ENTITLED “FAITH AND WORKS.”
(Concluded from page 111.)
SOMETHING, though much need not, is to be said, and it is hoped for blessing, as to the fourth and fifth chapters that follow. They are the introduction of the Book of the Apocalypse as the judgments that follow on the rejection of the testimony of the church by the Lord. They are all however addressed to the churches:, an abundant evidence of their importance to all those that confess Christ upon the earth; and we may say that this third part shows at once what, had been the growing defect of the churches; viz., growing insubjection to Christ the Lord and the Lord to come; for the sin of the world as here shown is to be overcome in the vengeance at last to be executed according to the will of the Father and Christ's reign to begin.
The churches spued out fall into the world and take their fate with the world and as the world. They are spued out as fitted to the state of the world, and subject to its fate, and reproved with its reproof. Those that have had ears to hear have known and followed that subjection to Christ and to the Holy Ghost that God required, whatever the form of evil of the time or mixture of times was, and are saved. I am sure this insubjection to the Lord is the great defect of modern religion. It is not accounted of, but God has His own amidst it all, and knows them, and great and peculiar blessedness it is to be enabled to enter into the counsels of God, and to apprehend what place the saints have as to the glory and rights of the Son.
The apostle is called from the scene on earth to what is preparing in heaven.
The actors in the scene in the first of these chapters are, HE on the throne and they on thrones encircling the throne, and the seven Spirits before the throne, and the four living creatures in the midst of the throne, and there is the yet empty sea and the rainbow of promise to the earth. The living creatures and the four-and-twenty elders are only those that could exercise us by any difficulty. The living creatures in the midst of the throne (thus manifestly divine) I believe to be the expression of the attributes of God as manifested in all places and things. They are here with God and in the throne and about it. But they are to be found everywhere wherever God's action or the fruits of it are found. Their highest office was over the mercy seat. They had an office at the gate of the east of Eden; they had so in creation. They had a significant one, though only in part, in the curtain of the new temple. It is only the attributes of God in anything or in any place that are to the peraise of God or can justly fulfill the mind of God. How in perfect accordance they are found crying in the midst of the throne, Holy, Holy, Holy Lord God Almighty, that was, and is, and is to come—a cry that also in all places and in all relations is the claim of the character and majesty of God. And when all that is created praise God, they characteristically have but to say, Amen. Cherub is ordinarily given but as an appellative only. The nearest approach to the sense is something great and excellent. Nothing is great and excellent but what is of God. And they vary not day and night, for He is ever the same and must ever be so recognized, and Holy, Holy, Holy heard wherever found. All that is of Him must be to Him and holy.
In the next chapter, the Lamb is in the midst of the elders, and they with Him within the circle of the throne, and the seven Spirits which were before the throne are the eyes of spiritual guidance, (“ Thou shalt guide me with thine eye.") In this chapter we see them, but in attendance. All becomes ready for action in the fifth chapter.
As to the elders, while the living creatures cry, “Holy, holy, holy,” they say the praise of the Lamb. In fact, the song belongs, not to any, but in regard of redemption; and it is in the character of redeemed that the elders stand is in the next chapter. The clothing and the crowns and song of the elders mark them. The white garments are the righteousness of the saints. They have crowns—golden crowns. These crowns are theirs before the crown of righteousness is given, in the day of the Lord's glory, if this is the representation of actual and present state at this time.
To me, I own that the saints of the Old Testament would not come in here; but as the remnant will, they reign with Christ. Nor do I see how I can divide the elders; but the Lord can teach. I feel thus much—that likeness to Christ answers best the manner they are presented in. It seems to agree with the “better thing for us.” What is that? Is not the heavenly call of the saint in Christ? ("For thy pleasure—they are and were created” is old English for “because of thy will.")
The fourth chapter presents all. in its place and prepared—in attendance, so to speak.
Chapter v. Christ now comes forward. There is but one able to open the book that describes the destiny of the world, of which the iniquity is so near full but still borne with in grace—though fearfully afflicted yet sought to be reclaimed. Never let us forget grace, God's grace, and grace because of His grace. God never consents to evil in His mercy, or in not letting His anger go forth to destruction; we are apt to consent to evil when we do not avenge it. (It is always the feeling of the world that the saint gives evil its scope by suffering wrong.) For we are much truer to our passions than to God's holiness, and our kindnesses are mingled with the flesh.
To return—Christ, wondrous grace! took the world with its burden. He became heir, (the elders are coheirs,) having worked redemption; and in right of His having done so the Lamb, and the Lamb alone, is for this reason able to open the book. The Lamb, in the midst of the throne, and in the midst of the elders, (their place is changed,) opens the book of the world, now to be made known to the seven churches. It is in the hands of the Lamb; delivered to Him by Him that sitteth on the throne. He is as a lamb that had been slain in the midst of the throne—perfect power, as denoted by seven horns being now His, and perfect spiritual action. As to the prayers of the saints, they are odors, and they are in the bowls in the hands of the elders as incense. We see them in chapter viii. 3, 4, cast into the earth and the power of them, with the fire taken from the altar. The Lamb had not appeared in the former chapter. He now shares with Him that sitteth on the throne the adoration of all. To the former actors is added the great assembly; all is ready to carry on the vision.
All that can now be proposed to be done is in the way of arrangement. I find explanations so fully provided, and for the most part so just, that little that I am given to see can be added. In venturing a new aspect of arrangement of some parts, I do it in confidence, or I ought not to do it; and, as true, will have the power of persuasion that God may be pleased to give it. Nor need it be considered as destroying the suggestion of arrangement already offered, as far as such can stand with it, for it is exceptional here and there, and not more.
I gave once a short sketch of the Apocalypse in German, and found it unexpectedly in English. It was very short, and in deference, which I still hold in general, of a person deeply versed in the word of the Lord, avoided the twelfth chapter, because my sense of it was different; but being further persuaded of the truth of my view I leave it in the Lord's hands. It has taken large dimensions and an important place, for I find in this chapter a great key to the arrangement of the whole book.
I see the twelfth chapter neither belonging in its entirety to what goes before nor to what follows, but divided between the two, and closing so as to admit of what follow s after chapter xv.
As preliminary, however, to entering on this view, there is an assignment of the various expressions of time which it will be needful to set forth. It is not the key to the view here offered, but which, had it not accorded with it, would have shaken it, but for something not perceived.
The expressions of time are threefold—viz., a time and times and half a time, 1260 days, and forty-two months being the same extent of period, according to Jewish reckoning. It will be found that 1260 days are, in regard of the half week, previous to the great tribulation; and a time and times and half a time, refer to the Jewish position in the last tribulation, and the 42 months to the same period; but in respect of the great Gentile oppression. But the holy city being trodden under the foot of the Gentiles could not be less in this case than this power, and it is not used in application to anything else, and I trust this will be clearer as I proceed. The 1260 days, as the first half week, are so placed as to be alone capable of application to a more extended period of some kind, and so it has been justly applied, and variously true, and to a yet more extended thought of general time from Christ downwards, and which is the case in this twelfth chapter; but not excluding the more strict use of it, closing the first half week. The use of time and times and half a time by Daniel is decided in its character by the period he speaks of and those concerned. This period we find in this chapter. The grand conclusion of Daniel's prophecy being 1290 and 1335 days at the close exceed these periods, whereas his proper subject is, as in chap vii. of his prophecy where this period of a time and times, &c. occurs, for it relates to the fate of his people in particular.
I should, I think, safely say that there are three applications of the 1260 days; viz., the strict real days, or three and a half years, a period of 1260 years, and general time. It may be all three, or the first and last of three, in this chapter. Again, the period of 1260 days is applied to the period of the testimony of the witnesses, in strict application to the first half week, and their time of testimony is closed by the entrance of the Gentile powers, that is to endure forty and two months. It occurs again in its proper application in xiii. 5.
Looking then at this chapter thus, we find it beginning with Christ the Judge and Ruler of nations taken up to heaven. The Second period begins with Michael driving Satan out of heaven. The 10th, 11th, and 12th verses belong to the song in heaven and date before the time. The 11th verse is distinctly, as a matter passed. Satan is now at the commencement of this period cast from heaven, and his work on the earth towards the woman begins and is to continue for the appointed time. It does not conclude with the deliverance of the whole with which the Apocalypse concludes, but leaves this to the actual overthrowing of the resistance described at the end of the book. It leaves Satan engaged in pursuit of the ten tribes against whom save the remnant, he prevails. The remnant come up to the land; they are late enough to know what is before them in a Savior.
It is no doubt understood by the reader that the time, and tune, and half a time, and the forty-two months apply to an identical period, though each with a peculiar application, and that these two periods relate to the last half week. The 1260 days belong always to the prior half week, and therefore capable of extension, and embrace Christianity and the history of the world as Christendom as well.
We have now to go back to the part of the book belonging to the first half of the twelfth chapter in strict time.
The view I have, as far as I can say that I have received, is that the close (not the very last portion) of the visions of the chapters vii. onwards introduce the time subsequent to chapter xii. and also develop the result in anticipation. The sixth seal I would look to be that breaking up of nations which will make them constitute the “sea” out of which the beast is to arise. In this chapter God in His never-failing grace manifests two bodies perfectly preserved, one for earth, the other for heaven, during the great tribulation that is to follow. This intervenes, and then the seventh seal and seventh trumpet end the mystery of God. The trumpets I regard as far more Jewish, if not essentially so, than the seals. There are many marks of this. Trumpets were the Jewish instrument of awakening the people, under the law. The feast of trumpets relates to this. The meaning of the temple in chapter xi., which is in fact the sixth trumpet, and the vision of the new economy in the smite chapter, ready to be manifested at the end, all tend to show that this was more specially dedicated to this portion of the dealings of God and coming in with the close of Him. All that relates to the earth moves round this earthly center of God's purposes. The whole appointed to the Lamb. The sixth trumpet brings on in the east the same whirlwind of disasters answering to the sixth seal elsewhere. The contents of chapter x. do not enter into the question of arrangement. It marks, however, by the declaration of the mystery of God being finished, that it corresponds to the same place in the seals. Of chapter xi. enough has been said.
We now come to the second part of the Apocalypse—the separation of the two parts being bridged across by chap. xii. This latter portion is given wholly to the forty and two months, till judgment brings in Christ the Lord, with the marriage of the Lamb and the bride, who is to share the honors of the inheritance with Him.
The first chapter of this portion sets out with the period of forty-two months. and we find them in chap. xiii, As the sum, the first thing presented to us is the imperial head now having received Satan's power and throne and great authority, and to work forty and two months.
The beast arose out of the sea. The second beast found in this chapter arises out of the earth. The sense of both is familiar to most. Satan is the rival of God. Satan has his man, the blasphemous head, wielding the power of the beast. God has His man, Christ. Satan's man is seen as reigning as the blasphemous head of the worldly empire, having ten horns with diadems, and seven heads, of which he was (as continued in an eight) the last. This empire bear irrefragably, the stamp of the Roman Empire. We have, set forth in vision in chap. xiv., the Lamb on Mount Zion, the place of KINGLY power, (set over here in vision against Satan's man of chap. xiii.) to whom God has given to have authority over all things, and to break the rebellious nations in pieces as a potter's vessel. He has His earthly attendants in the 144,000. The fall of Babylon is foreseen, and the subsequent trial of yielding or resisting the obligation to worship the beast. And the harvest and vintage is proclaimed.
Chapter xv. opens with the declaration of the seven last plagues. I own I see a distinct purpose in the word “last.” put here side by side with the last trial of grace in calling the nations to the allegiance of God, to whom from everlasting to everlasting allegiance is due. As before, also when judgments were to come in, is revealed the body of the saved amidst it, (and time sea of chap. iv. is filled,) as has been God's gracious way to declare His preservation of them that confess His name and the name of Lis Christ here, even the company who were victors over the beast. Blessed victory! Strange victory! He that loseth his life shall keep it unto life eternal.
But the Lamb of xiv. and the company in xv. do not take the part to faith in the view in which we see in the first part of chap. xii. It bears the impress of the victorious Messiah of the Psalms. “All the nations shall come and worship before thee.” And the song of chap. xv. is of Moses and of the Lamb, victorious over the nations. The sixth vial of chap. xvi. has its analogy, but no identity, with the sixth seal and trumpets. Under the seventh vial, Babylon fails. The religious and social condition of Babylon forms the subject of chapters xvii. and xviii. Her fall is at the hand of the beast and the ten kings; and he is alone worshipped, save by the saints, which becomes the signal of the coming, forth of the Word of God,
Chapters xx., xxi., xxii„ belong to the blessedness that follows. There was little in the last half of the Apocalypse to note as to arrangement. The contents of xvii. and xviii. might induce one to enter into this field. I have only to say that the development of the evil has yet to find its chief director. The characteristics exist plain enough to be seen now, and have been ably spoken of. They are ripened for judgment under the direction they will receive.
W. IL D.
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