THE prophecy of Daniel had already revealed the leading features of the interval during which “the prince that shall come” plays his terrible role. “And he shall confirm a covenant” [see margin and. compare Isa. 28:1515Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: (Isaiah 28:15)] “with the many” (i.e. of Daniel's people, the Jews) for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and on account of the protection of abominations a desolator shall be, even until the consummation (or consumption, as in Isa. 28:2222Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. (Isaiah 28:22)), “and that determined shall be poured upon the desolate” (Dan. 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27)). That the desolator is not the Roman prince is manifest. He is hostile to both. The latter prince is described as one “that shall come,” after the Messiah had already appeared and been cut off (as is plain from verse 26). There is also the certainty that “the prince that shall come” is the chief of the Roman people. For his people “shall destroy the city and the sanctuary.” We all know who destroyed Jerusalem and the temple-the people of this future prince.
The latter part of the twenty-sixth verse does not continue the thread of the history, further than the general expression, “and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” In the last verse we are transported to the epoch of “the prince that shall come,” and his actings during the last week of the age. This period is shown to be broken into two parts, during the former of which, according to a covenant, Jewish worship is resumed; but “in the midst of the week he shall cause the sacrifice and the oblation to cease.”
Nor is it in chap. ix. only. If chap. vii. be consulted, it will be seen that there is a certain little Horn rising after the ten Horns of the fourth Roman Beast, before whom three of the first Horns fell-” that horn that had eyes and a mouth, that spake very great things, whose look was more stout than his fellows” (ver. 20). “And he shall speak great words against the Most High, and shall wear out the saints of the Most High (or, of the high places) and think to change times and laws: and they shall be given into his hand, until a time and times and the dividing of time” (ver. 25). Is it not evident that in chap. vii. is a Horn or king whose blasphemous pride brings judgment upon the Beast or Roman empire; and whose interference with times and laws, that is, with Jewish ceremonial order, continues for three years and a half? and that for the same space of time, or the last half week, “the prince that shall come,” the Roman prince of chap. 9, overthrows this ceremonial worship? For the Jew is still unbelieving and unpurged.
Now the Revelation not only takes up the last half of Daniel's week (Rev. 11, 12, 13) but shows what is the place of the church during this period. This truth it was not given to the Jewish prophet to reveal; because it was that which supposed and fitly followed the revelation of the mystery hidden from ages and from generations. Paul had given us the church waiting for the presence of the Lord. What is it that the Holy Ghost adds by John? What is the great outline seen in the Revelation?
After the vision of the Lord Jesus in chap. 1, we have “things that are,” in epistles to the Seven Churches, so conveyed as to apply not only at that time, but as long as the church subsists on earth. Then comes the properly prophetic part, the “things which should be after” the church-condition had passed away. Throughout the prophetic portion of the book, the church is never described as being on earth. At the close of the third chapter, it altogether disappears from earthly view. Instead of the churches being any longer traced here below, a door is opened in heaven; and the prophet is called up there to see “the things which must come to pass after these,” i.e. after “the things which are,” or the church regarded in the completeness of its varying phases on earth. Besides other things (the throne, and One that sat upon it being the center of the vision), John sees, not seven candlesticks, but, suited to the new circumstances of heaven, four and twenty thrones, and upon them four and twenty elders sitting, clothed in white raiment and on their heads golden crowns.
Thus we have, in vision, the place and functions of the saints after they shall have been taken up to meet the Lord, and before their manifestation with Him in glory. Here is the simple reason. The way in which He and they are here represented emblematically is totally different from what is revealed as connected with either, when the moment comes to leave heaven for the purpose of judgment upon the beast, &c.; or from what is revealed touching the reign for a thousand years subsequent to that judgment: that is, in Rev. 19:1111And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. (Revelation 19:11), and in 20:4-6. For can the scene in Rev. 4; 5 be interpreted consistently with any view, save that of the church being actually caught up and completed in the presence of God? It is a quite distinct thing from our sitting in heavenly places in Christ. Such is the subject of the Epistle to the Ephesians. Neither is it the same thing as the boldness which the partakers of the heavenly calling have even now to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us through the veil, that is to say, His flesh. Such is the subject of the Epistle to the Hebrews, where the high-priesthood of Jesus is dwelt on at length, and the liberty which we have in consequence to draw near with a true heart and full assurance of faith. For it is still faith, and not actual possession, however it may be, through the power of the Holy Ghost, the substance of things hoped for, the evidence of things not seen.
But quite distinctly the purpose of the Revelation is to disclose the dealings of God (whether the facts be expressed or understood)—but dealings which involve a certain condition of things that was future, if considered in relation to the circumstances looked at in the seven Epistles— “the things” in short “which must be after” those actually subsisting at this time. Nor can chapters 4, 5. be supposed to describe the blessedness of the spirits of the saints previous to the coming of Christ for the church. How could the departed who are with Christ be in fairness symbolized by twenty-four elders? that is, by an image evidently borrowed from the full courses of Jewish priesthood. The whole church, and not a part only, is comprehended in the symbol. But this can only be after the dead in Christ rise first, then we which are alive and remain are caught up together with them in the clouds, and so to be ever with the Lord. Accordingly, here they are represented as in heaven, the Lord being also there; and although made kings and priests even when on earth, still the time is not yet come for the exercise of government.
In beautiful harmony, therefore, with this peculiar and transitional period during which they are removed from the world, they worship above. But the saints below are not forgotten. Those above have golden harps and golden vials full of odors, “which are the prayers of saints.” And they sing a new song, celebrating the worthiness of the Lamb to take the book and open the seals, not only because He was slain and had redeemed themselves, but had made them, i.e. these saints, to their God, kings and priests. And they should reign over the earth. The fulfillment is seen in Rev. 20:4-64And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. (Revelation 20:4‑6): the reigning with Christ not merely of those symbolized by the elders, but also of the Apocalyptic suffers after that on earth.
Moreover, it is clear on the one hand, that the lightnings, thunderings, &c., suit neither the day of grace nor the millennial state. Earth is certainly not then brought under the power of the blood of Christ, when these symbols will find their accomplishment. On the other hand, it is equally clear that there are saints on earth, while the twenty-four elders are before the throne above. That is, it is neither the millennial nor the present state; but an intermediate period of a peculiar nature, in which we have the throne, not of grace as now, nor of displayed glory as by-and-by, but clothed with what has been justly termed a Sinai character of awful majesty attached to it. It is judicial.
But those above exercise their priesthood in the presence of God as the full completed chief-priests. Hence the symbol of twenty-four elders round the throne, at the time when, as all confess, earth is still unreconciled, however there may be, in the next chapter, the anticipative song of every creature. If this be true, it follows that the Lord's coming to meet the saints takes place between Rev. 3 and iv. (if the thought be pursued, which I doubt not, that chaps. vi.-xix. will be fulfilled in a rapid crisis), room being left there for His coming described in 1 Thess. 4 and elsewhere.
Then the properly prophetic part begins, when of course the main action of the book goes on subsequently to the removal of the church. It is plain that another character of testimony from that of the church properly is announced. For God Himself is revealed in ways different from those which He is displaying now; that is to say, not as showing the exceeding riches of His grace in His kindness toward us through Christ Jesus, but in the chastening judgments of the seals, trumpets, and vials, preparatory to the great day of the Lord which Rev. 19:1111And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. (Revelation 19:11) ushers in.
On this coming state of things Daniel compared with the Revelation will be found to cast and to receive much light. For it seems plain that the saints of the Most High or heavenlies, of whom we read in Dan. 7, identify themselves with the saints who suffer under the beast, after the rapture of the church and before the Lord's appearing. They keep the commandments of God and have the testimony of Jesus Christ. This, be it noted, is the Spirit of prophecy. Yet, though they are not of the twenty-four elders, they will have their blessed and holy part in “the first resurrection.”
Let it be remarked, that this term has nothing to do with the question whether all are raised at the same time. It simply describes the condition of those who rise and reign during the thousand years, as distinguished from those who do not rise till that period is ended. The truth of this seems manifest from the fact that Christ has part in the first resurrection; yet He nevertheless rose before the church more than 1800 years at least. Hence the thought is not forbidden of certain saints being raised who stand and suffer after the church is gone.
The symbol of the twenty-four elders continues unchanged throughout the course of the book, till chap. 19 They enter into God's ways and judgments, as interested in whatever affected His glory, as may be seen in Rev. 4; 5; 7; 11; 14; 19. But in chap. 19 there is a striking change. After the opening scene of the rejoicings over Babylon the elders no longer appear. The time for the marriage being come (and how evidently the church therefore is still viewed in the Revelation as unmarried!), the Bride, the Lamb's wife, is only then announced as made ready. (To be concluded, D.V.)