Let us look briefly at the expression, “they that dwell on the earth,” which so frequently occurs in the book of Revelation. Is it to be understood as applied universally, or within certain geographical limits, or as expressing the moral condition of a class?
The following are the passages in the book of Revelation in which the expression occurs:
1. “... to try them that dwell upon the earth.” 3:10.
2. “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” 6:10.
3. “Woe, woe, woe, to the inhabiters of the earth ... ” 8:13.
4. “And they that dwell upon the earth shall rejoice over them, ... because these two prophets tormented them that dwelt on the earth.” 11:10.
5. “Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you ... ” 12:12.
6. “And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. ... And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb ... ” 13:6-8.
7. “And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. ... And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, ... ” 13:12-14.
8. “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth.” 14:6.
9. “... and the inhabitants of the earth have been made drunk with the wine of her fornication.” 17:2.
10. “... and they that dwelt on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, ... ” 17:8.
In reading these passages there is a great deal to intimate that they do express the moral condition of a class. In the original, the participle is invariably used, whether our translators have rendered it “them that dwell on,” or “inhabiters of” the earth. This of itself is presumptive evidence that the expression has reference to quality; that is, that there is a certain class of persons largely introduced into the scene of the Revelation characterized as “dwellers on the earth.” This presumption is greatly strengthened by the dwellers on earth being found in contrast with another class also mentioned in the book of Revelation, “dwellers in heaven” (or literally, “tabernaclers in heaven”). “And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven” (literally, “tabernacle in heaven”). Revelation 13:66And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. (Revelation 13:6). Then follows in verse 8, “And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” We have indeed in this passage heaven and earth locally contrasted; but is there not a moral contrast between the two classes also—heaven giving its impress to those who tabernacle there, and earth its impress to the dwellers thereon?
But this is not a point to be settled philologically, which is rarely satisfactory to the spiritual mind. It will often be found at fault; whereas dependence on the Holy Ghost, as a present guide into all truth, will furnish the internal evidence for a solid and sound interpretation.
The expression “inhabiters of the earth” cannot well be regarded as universal, because we find the expression “people, kindreds, tongues, and nations,” and in close connection, yet not synonymous with it. “And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.” Revelation 11:9-109And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. (Revelation 11:9‑10). (See also 13:6-8; 14:6-7.)
Is the expression to be strictly limited geographically? For that there is a special local sphere, in which the closing scene of the book of Revelation is laid, is apparent to many. Moreover, that by “the earth,” in Revelation, is meant what we regard as the civilized world—that special geographical sphere into which the light has come, and at least externally remained, however it really may have become darkness—is readily conceded. But in allowing all this, the several passages in the book of Revelation where the expression “them that dwell on the earth” occurs will be found easily to bear a moral meaning, namely, a class who, with all the outward profession of the light, acknowledging even the truth of the testimony in the Word of God, both to the present grace of the gospel and to the coming judgment on the world, nevertheless have their interests exclusively on the earth. There may be an actual crisis, as undoubtedly there will be, when this will be clearly manifested; yet, as a principle, it is one of the deepest practical importance to recognize the light in which “dwellers on the earth” are regarded by God.
The two great subjects of the testimony of the Holy Ghost are the sufferings of Christ and the glories to follow. When these two connected truths are received into the soul by the teaching of the Spirit, they necessarily sever it from the absorbing power of earthly interests. Take the cross, for example. “They are the enemies of the cross of Christ ... who mind earthly things.” Philippians 3:18-1918(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) (Philippians 3:18‑19). On the other hand take the resurrection. “If ye then be risen with Christ ... set your affections” (the same as mind in the former quotation) “on things above, not on things on the earth.” Colossians 3:1-21If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2Set your affection on things above, not on things on the earth. (Colossians 3:1‑2).
The great moral of the gospel, if I may so speak, is heaven as a present enjoyable reality, as the home of our affections, the center of our interests. This is indeed a wondrous truth; but how little do we know the power of it in our souls! The characteristic of our present calling is, that it is “heavenly.” We are addressed as “holy brethren, partakers of the heavenly calling.” Our true tabernacle is in heaven; our only Priest is in heaven. The Epistle to the Hebrews sets forth the heavenly worship, which faith alone can recognize in direct contrast with earthly worship, which the senses could recognize. The priest of the Jews was a visible person, the sacrifices tangible objects, the Temple a material structure, all beautiful and orderly, and suitable to the system with which God Himself had connected them; but to faith they are mere shadows of glorious and abiding realities. The heart of man naturally lingers about the shadows; and the full-blown evil of the Judaizing tendency, with which the Apostle dealt so sternly, is now become habitual to the thoughts of Christians, and has helped to form the characteristic of “dwellers on the earth.” Judaism has been taken as the pattern of what men call Christianity; and thus Christianity itself is regarded as a mere improvement or refinement of Judaism, instead of being regarded, as the Apostle regards it, as its direct contrast. The new piece has been added to the old garment and the rent is become worse. The new wine has been put into old bottles, and all its raciness is gone. (See Matt. 9.)
But to turn again to our calling. We are exhorted to walk worthy of the calling wherewith we have been called. (Eph. 4:11I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, (Ephesians 4:1).) This implies the knowledge of our “calling.” It is a “high calling.” The word rendered high is the same as that rendered above in Colossians 3, “Set your affection on things above, not on things on the earth.” This explains its meaning; we are called of God from beneath to above, from earth to heaven. We are locally and bodily on this earth and in this world, yet we belong not to either; even as the Lord Himself said of us when here: “They are not of the world, even as I am not of the world.” Hence also the pilgrim and stranger character of the saint; heaven is his home, though actually he is away from it; and, oh, that we as ardently desired to be with Christ where He is, as He desires to have us with Him! So entirely is heaven regarded as our home, that the Apostle, in speaking of those whom God by His grace had quickened, affirms them to be raised up together and made to sit together in heavenly places in Christ. (Eph. 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6).) God has done this for us, however feeble our apprehension may be of its blessedness. The only place, as it were, in which we can now sit down and take a calm survey of all around us, is heaven. “Our conversation,” rather, our citizenship, “is in heaven”; and this is stated in a passage in contrast with minding earthly things. (Phil. 3.)
It is from heaven too that we “look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto His glorious body.” “Dwellers upon the earth” can only regard Christ as coming in the character of a judge. It must necessarily be so, because the coming of the Lord Jesus to the earth is invariably represented in Scripture as coming in judgment, in order to introduce righteousness and blessing into the earth. The popular thought of Christ’s coming is in judgment. This indeed is a truth, and a most important one; but it quite overlooks, and, as it were, overleaps the great truth of Christ’s coming with respect to His elect church, which will not be in judgment, but in deliverance. He comes not to the earth, but He meets the church in the air. He comes to receive the church unto Himself, that where He is, His elect church may be also. We then, as “heavenly,” wait for the Saviour (not the Judge) from heaven. We then “wait for His Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come.” If by faith we take our place as tabernacling in heaven, such a distinctive hope appears to us as suitable as it is blessed. But if, declining from our high calling, we settle on the earth, then Christ’s coming can only be the expectation of dreaded judgment; for the great event of Christ’s coming must necessarily take its character from the point from which we look at it, from heaven or from earth. The day of the Lord, so often mentioned in the Old Testament, is invariably connected with the thought of judgment on the earth.
The consideration of the peculiarity of our calling and the distinctiveness of our hope will very naturally lead us to consider the expression, “those that dwell on the earth,” as characteristic. Moralists, philanthropists, and politicians, all recognize something valuable in Christianity, and use it as helpful to their own ends; and thus has Christianity been dragged down from its lofty eminence, till almost all that is distinctive is lost amid so many elements which are foreign. The long-continued attempt to apply Christianity to the world merely as an aid to its civilization has led to the loss of even the theory of the church. And if things progress in this line, I can readily believe that nothing will be so offensive to “dwellers on the earth” as the assertion of the peculiar privileges and special hope of the church.
Pr.