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And let me add too another point of interest. We find in Rev. 12 one scripture more which gives a cause, and an occasion too, for this fearful time. All this needs to be duly taken into account. You are aware, no doubt, that the reason why the things of this world constantly appear to gain the victory over the truth, as far as what is bad triumphs, is the power of Satan, the great personal enemy of the Lord. Scripture affirms that the hour approaches when that power is about to be broken (not merely to faith, as ever since the death and resurrection of Christ, but) publicly in the world. Satan, according to the language of Rev. 12, will be cast out of heaven. From the seventh verse it is thus written, “And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”
Manifestly this is a state of things at which we are not yet arrived. It would be false doctrine and practically serious to say that such is the fact.. A plain reason against it is, that Eph. 6 declares that the conflict in which the Christian is now engaged is with spiritual wickedness in heavenly places, not with flesh and blood. As Israel had to fight with the Canaanites, so our special conflict is with spiritual wickedness in the heavenlies. Anybody who intelligently reads the Greek Testament will know, and even those who can inquire of those who do will hear it confirmed, that the expression ὲπουρανίοις means not merely “high” but “heavenly” places. No matter where you examine elsewhere, it invariably means “heavenly places"; and, in point of fact, it never does bear the sense of “high” simply, nor do I believe it to be possible. Any man who knows the language will hardly deny that “high places” is a slip or an evasion. I suppose our translators did not know what to make of the passage. They may have supposed that it would sound strange to hear of wicked spirits in “heavenly places,” and so they thought to tone it down or to obscure it a little, and so put in “high places.”
However this may have been, it is far from my wish to fasten any unworthy motives on them.
They have erred occasionally, but were, many it not all, excellent men and able scholars, and I believe did their work with fidelity, though with a certain measure of hindrance, especially on the part of the king. We know he was superstitious on some points, and would not allow them to alter ecclesiastical terms which notoriously foster much misconception and prejudice. I do not mean to insinuate that James 1 had anything to do with the mistake alluded to in Eph. 6, nor does it particularly matter who it was that suggested or kept it up; but the fact is certain, that we are said by the Holy Spirit to battle “with spiritual wickedness in heavenly places,” as Israel with blood and flesh (that is, their Canaanite enemies).
It is certain then that Satan has an astonishing facility of wiles to hinder Christians from enjoying their proper heavenly privileges; but we know that, subtle as he is, it will all speedily come to an end; and this is in part what is described in Rev. 12. It cannot come to an end as long as we are committed to the conflicts spoken of in Eph. 6. None but Apocalyptic dreamers could sustain such a thesis for an instant. For, observe, what we read here is, that when that crisis comes there will be “a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.” Has there ever been any time so striking for God's blessed intervention in the past history of the church that would answer to this? Is it really true that, when Constantine adopted Christianity, salvation came? Surely not. Who is so worldly-minded as to say this? Alas! such things have been said; but, after all, the idea only requires to be viewed in the light of scripture in order to feel that it is egregious and unfounded. To suppose that the downfall of Satan occurred in the fourth century, or that the coming of salvation was when Christendom began, or any such like scheme, is to draw largely on one's own fancy. Yet sober men, in other respects learned, sensible, and even godly, have put forth such views.
They were right good Protestants withal—a singular fact that Protestants should concede that in the days of many a dark superstition, afterward embodied in popery, salvation came, and the kingdom of our Lord and the authority of His Christ. But there is no incongruity too astonishing for the minds of men. However this may be, it is added that “The accuser of our brethren is cast down.” At this point Satan will have lost the power of calumniating as well as of hindering the people of God. Hence the call to joy— “Therefore rejoice, ye heavens, and ye that dwell in them.” It is evident that there are dwellers in heaven then—saints who are no longer found here below on the earth—entirely agreeing with what we have remarked elsewhere. But further: “Woe to the inhabiters of the earth and of the sea! for the devil is come down to you, having great wrath, because he knoweth that he hath but a short time.” It is the time of great trouble; that is, the time of the unparalleled tribulation that has been already before our thoughts. Thus God will have accomplished His purpose of taking away men to be with Christ in heaven, having put away their sin and given them a nature capable of enjoying His own rest. They dwelt there in spirit when they were on earth; they looked to follow Christ to heaven when they were poor pilgrims here; they waited for Christ longingly, and they are at length to be with Him whom they loved. After this comes the downfall of Satan's power, and the putting forth of his wrath on earth for a short time. Who can pretend that this vast change has taken place? Surely if there had been a most fearful and unexampled raging of Satan here below, one would think that the world ought to know and feel it. It is a strange theory that such an immense change could have taken place without anybody being the wiser for it, and nobody particularly the worse. Be not deceived. The dread reality is yet to come. Accordingly we read of a tremendous persecution, and the rising up of the two beasts described in chapter 13.
There is no need to enter more into detail on this subject. I have endeavored to give a simple and unvarnished view of what the scriptures teach us of the hour of temptation as well as of the tribulation. It has been shown, I trust clearly, that the Jews are to be in the innermost circle of the trouble, though the godly are warned of the Lord to escape from it. Thus our Lord's words have the closest connection with the declaration of the prophet Jeremiah that, though so sorely tried, they are to be delivered; but how is not explained. Daniel mentions the intervention of Michael, but adds no more. Our Lord fully explains. He tells them that, when they see a certain sign, those in Judea must flee: what is that sign? The abomination of desolation. There need be no doubt what this means, according to analogy, a certain idol, the setting up of which in the sanctuary of Jerusalem will be the signal for the infliction of this unprecedented tribulation. An incident of the tribulation, or, at any rate, another element of trouble to man, and especially to Israel on earth, will be Satan's great wrath for a short time on his dejection from heaven. Antichrist will show himself openly; Satan will work by him, also by the great imperial power of the Roman empire, as he never did before; and God will send men a strong delusion, that they should believe what is false.
As men throughout Christendom will be misled deliberately and willfully to refuse the truth, God will allow evil to rise up beyond all precedent, and will let Satan have his destructive way, such of His people as are in Judea being saved from complete ruin by instant flight according to the word of the Lord. Jerusalem, therefore, is to be the center, not merely of the great tribulation, but of the greatest; as being guilty of abandoning law and gospel with Christ Himself, always resisting the Holy Ghost, as their fathers did, so shall fall there such retribution as never was. But the Gentiles, guilty in their measure, are not to escape the storm; they may not endure the worst of it, but they must taste the bitter fruit of their doings in “the great tribulation” of Rev. 7, whatever may be the grace of God in bringing out of it a countless throng to enjoy His tabernacle over them during the millennial reign of the Lord Jesus.
Thus God will cause a great and numberless crowd of Gentiles to come out of that tribulation as truly as He will save the godly Jews; but observe, not a word is said about the church in either. How are we to account for a silence otherwise so strange if the church were really there? If God bound Himself to save Jacob; if He is pledged to bring out a multitude of Gentiles, why not a word about the church? Nay, rather, how could He speak of His church then on earth; for you are aware that in the church there is neither Jew nor Gentile. One great feature of the church is the blotting out of such distinctions, and the formation of one new man, which is neither. Thus, whereas we were Jews or Gentiles before, we have put all this off, and as many as are baptized into Christ have put on Christ. We are baptized into one body—the body of Christ—such is the inspired description of the Christian; so that we who receive the Holy Ghost now abandon our Gentilism or our Judaism, as the case may be. Thus the key is given clearly and at once. The elders will have been—at a moment kept silent in the Apocalypse—translated to heaven, and they are seen there before the trouble comes, not only before the fury of the tribulation bursts, but before the preliminary judgments of God on earlier evils, and the efforts of the devil to ensnare the saints by deceit, and draw them into the final apostasy.
As to this it seems to me that the general bearing of the word of God is abundantly plain, without pretending of course, to enter into every minute point. We are only learners; and a great joy it is to learn of God and in His own way. May the Lord bless the testimony of His truth, and give every Christian to have not the least anxiety, but to cherish perfect confidence in His word and Spirit! The Thessalonians were troubled by a misuse of prophecy. Mischievous men, who knew not at all the grace of God, troubled and shook their souls by a false apprehension of the day of the Lord—the day of judgment for living men on the earth. It is a total mistake to suppose that their delusion sprang from a too eager or enthusiastic hope of the coming of Christ. The mischief was, that their hope had been displaced and practically annulled by terror from false doctrine about the day. Excited hope was not the delusion, but dread, as if the day of the Lord was present. It was not wrong to believe that the day was at hand; but this is not what the false teachers insinuated, nor what the apostle reproves. Our English version, unfortunately, is exceedingly to be regretted here; and I appeal to every scholar with an unbiased mind whether ἐνέστηκε does not mean “is present” (contrasted often with merely being “at hand,” and never really admitting of such a sense). They falsely taught, then, that the day of the Lord was actually come; and this was the delusion (for which they dared to allege a pretended letter of the apostle) that distressed the Thessalonian believers. 2 Thess. 2 dissipates the notion.
It is another instance of what our translators occasionally did. They could not make sense of the passage according to the plain meaning of the word, and so they ventured to do what no man ought to do; they gave up the real meaning of Scripture, and substituted another meaning, which they thought would make better sense, and must have been intended. Nobody is at liberty so to deal with God's word: it is not translating, but interpreting. Beloved friends, let us cleave to scripture, whether we understand it or not. If we do not, let us frankly confess our ignorance, but faithfully adhere to the words before us. What the Thessalonians were drawn into was the idea that the day of the Lord had already come. The false teachers seem to have construed the persecutions under which they were suffering as a proof that the day of the Lord was actually there. This the apostle treats as a falsehood, and the more as they claimed his authority for it. No one ought to listen to these men, nor were they to be troubled about such a rumor. He beseeches them, by their blessed hope of being gathered to the Lord at His coming, not to be frightened by the cry that the day was come.
Why indeed should a Christian be alarmed about anything? He is entitled to look death in the face, and to have boldness in the day of judgment, as John expressly says. And do you think that a man who can honestly and according to the truth and will of God thus contemplate the most solemn certainties of the eternal future should be justly alarmed at anything here below? A Jew or a Gentile ought to dread the tribulation if he faces the revelation of God about it ever so briefly; for the tribulation will be a retributive dealing with the unfaithfulness of the world, whether Jews or Gentiles, and especially of those who abuse the name of the Lord. But for this very reason it does not apply to the Christian at all. This is the moral truth of the case, and therefore I may well press it on all who have not duly weighed scripture as to it. I entreat you to cleave to the Lord's name and to His word. Value every help, and seek the best you can. If danger menaced your body, I daresay you would have recourse to those who, as you believe, could do you most good: I do not think you ought to do less, if the question is of your soul and God's own truth and glory.
May God bless you who believe, and give you hearts truly and humbly to cleave to Him and to the word of His grace, assured that He will exempt, according to His own word, those that keep the word of Christ's patience, and that He will also in the darkest days preserve Jews and Gentiles according to His word through the awful judgments that are coming upon the world.
W. K.
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