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Synopsis of the Books of the Bible
John Nelson Darby
1800-1882
The Revelation
Introduction and Chapter 1
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 remained at Jerusalem when the disciples were
scattered, and, continuing (though God was careful to maintain unity) the
work of Christ in the remnant of Israel, gathered into an assembly on earth
the lost sheep of the house of Israel. Paul, having received the ministry
of the assembly, as of the gospel to every creature under heaven (Col. 1),
as a wise master-builder, lays the foundation. 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 Philippians 3), shews us the saints 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 13:1;
14:1; 17:24;20:17), does He take the saint, nor even the Lord Himself, up
to heaven. 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 continuation of God's dealings 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. If all were in disorder outwardly, eternal life was the same.
The destruction of Jerusalem formed a momentous epoch as to these things,
because the Jewish assembly, formed as such at Pentecost, had ceased (nay,
it had even before); only the judicial act was then accomplished.
Christians had been warned to leave the camp. The breach of Christianity
with Judaism was consummated. Christ could no longer take up the assembly,
established in the remnant of the Jews, as His own seat of earthly
authority.
But alas! the assembly, as Paul had established it too, 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 assembly'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 apostacy were removed.
Here, in this state of universal declension and ruin 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 assembly was spued out of His mouth,
He was the faithful witness, the beginning of the creation of God. Let us
trace the lines of this in his gospel. In John 20, as else where noticed in
detail, we have a picture of God's ways from the resurrection of Christ
till we come to the remnant of Israel in the latter days, represented by
Thomas's look on the pierced One and believing by seeing. In chapter 21 we
have, besides the remnant, the full millennial gathering. Then at the close
of the chapter, the special ministry of Peter and John is 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 assembly would not
be established on this ground, any more than Israel. There was no tarrying
here till Christ came,
Peter's ministry in fact was closed, and the circumcision assembly left
shepherdless, before the destruction of Jerusalem put an end to all such
connection for ever. Peter then 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.
He was connected with the assembly in its earthly structure like Peter, not
in the Ephesus or heavenly one; He 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; it 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 assembly then hold in this ministry of John, found as
it is in the Book of Revelation? None in its Pauline character, save in one
phrase, coming in after the Revelation is closed where its true place in
Christ's absence is indicated. (Chap 22:17) 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
assembly, views it as the outward assembly on earth
in its state of decay-Christ judging this-and the true assembly, 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 assembly has failed; the Gentiles, grafted in by faith, have not
continued in God's goodness. The Ephesian assembly, the intelligent vessel,
and expression of what the assembly 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 shewn
towards the assembly as it had been towards Israel; but the assembly would
not maintain God's testimony in the world any more than Israel had. John
does maintain this testimony, ministerially judging the assemblies 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, then, of the Epistles of John is the continuation, so to
speak, of the Gospel before the last two dispensational chapters; the
Revelation, that of these last two chapters (20, 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 shewn at
the same time that He could not personally set up the kingdom then. He must
ascend first. The two short epistles shew 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 assembly. The apostle had written to the assembly.
Diotrephes rejected free ministry.
I now turn to the book itself.
Chapter 1
The revelation is one belonging to Jesus Christ, which God gave Him, and He
signifies it to John. Though God over all blessed for ever, 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 communicated 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 prophetic in character, not the Spirit of God the
messenger of the Father and of the Son's grace to the assembly in its own
place-a direct inspired communication to the assembly 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 assembly being already in decay and to be removed, whatever the delay
of grace, the time was at hand, and the rejection of the assembly on earth
to be taken as a starting-point. Another system was to be set up. The
apostle had not his face turned towards the assemblies 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
behoved, if He was recounting 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 it gave, if
there was delay, opportunity for a full moral picture of the whole of the
assembly's history. I see in this only the wisdom of the Spirit, and
exactly the character of John's ministry. " If I will that He tarry till I
come."
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 assembly) the seven assemblies represent the history of
Christendom, the assembly as under man's responsibility, the fact of the
judgment of the world coming afterwards on its close (the assemblies being
"the things that are ") and the character of events, beginning with the
assembly 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 assembly 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
assembly's history, though not exactly consecutive (the fourth going on to
the end; new phases then commencing, and going on to the end collaterally
also).
But though the assembly be thus spoken of, God Himself appears here as the
administrator of the world, even when addressing the assembly; 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, yet who
embraces past and future in His being, and is never inconsistent with
Himself, making good in time all in which He has announced Himself 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 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
Moseses of old time), and at the same time was the coming One
who would make good everything revealed of and by Himself. Jesus Christ
(who comes 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 assembly), 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 as the body or bride, or
their own heavenly joys, but 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 a town, the feeling of a child or 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 as 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 loved us, has 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 communication takes place. His having done this is
not announced; it is the saints' 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 assembly for its own
sake -the book is not that. Here the assembly 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 in expression
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 chap. 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 which 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
this last, as it was not to the assembly about itself from its Head; but
the Spirit of prophecy is the testimony of Jesus.
CHAPTER ONE
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 however
then, as a Christian, which is spoken of, 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 assembly 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 He 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 afterwards 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 assembly 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
assembly in its careless but sinful thought, My Lord delayeth His coming.
Hence, as always, this history, and especially that of the assembly, is
given in a way which leaves time out altogether. The moral progress of the
assembly is given in pictures of the state of the existing assemblies
selected for that purpose, beginning with its first decline, and ending
with its entire rejection. Being taken up as assemblies, the general
principle of responsibility is in view, and the assembly 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 assembly and the external visible assembly
clearly can.
These assemblies are seen as distinct light-bearers; that is, in their
place of 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 not Him here as Head of the one body,
nor even as heavenly Intercessor; nor have we the Christ, of course (that
is, 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. John sees Him in the wide character in which He is set over all the
works of God's hand, 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, farther on in the chapter, it is the Ancient of days
who comes. The Son of man is Jehovah. This characterises all the testimony.
The King of kings and Lord of lords shews Him : (1 Timothy 6:15)
but, when He comes, we find that 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, in 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 assembly, 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 (chap. 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
assemblies respectively. We shall see that the state of the latter
assemblies brings out other characters known only to the opened eye of
faith. These were what John had seen and which he was to write. Then as
regards prophetic facts, he was to write the things that were, the state of
these various assemblies as the setting forth historically of the
assembly's various state-a history; and the things which should be after
them (that is, when the assembly's history had closed on earth). The whole
assembly therefore, is thus, to the Spirit, present time -the "things that
are." The future was what came after it, God's dealings 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 indefined, 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 assemblies accompanying it. He is not personally
revealed as Son of man, that is, as taking the Son of man's place: only He
who is Ancient of days is so seen as to make us 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. These are the things John had
seen.
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 assemblies. The latter
are light-bearers, the assemblies or assembly as set in a given position,
and viewed as such before God; not what the people became, but what the
assembly 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 assembly therefore, and so it is
often said in the addresses to the assemblies; 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 honour; 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 assembly, 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 assembly in His sight. No doubt
the whole assembly 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 assembly at heart.
The way in which the angels and the assemblies are identified, and any
distinction in the degree or manner of it, requires a little more detailed
attention. That the assemblies 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 assemblies; 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 hast 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 assembly 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 assembly does not take place
in the last three assemblies. 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
assembly's first decline, the warning is given that the candlestick would
be taken away unless thy repented: that the assembly did not, we know from
scripture and fact, and these assemblies 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: she had had time to repent and had not; but here the change of
everything is looked for at the Lord's coming. All this shews the angels to
be the representatives of the assemblies, 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 assembly at heart), whom Christ trusted
with this; but to be so far identified with the assemblies that it
concerned all who composed them, while particular judgments were denounced
on guilty parties.
We may now enter on the series of particular assemblies; 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.
Chapter 2
The first great fact is, that the assembly 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 assembly 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 to return to her first love, and does;
but, if this do not take place, the candlestick is removed, the assembly
ceases to be God's light-bearer in the world. The first estate must be
maintained, or God's glory and the truth are 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
firstfruits of grace, were gone. As heretofore remarked, there were works
of labour and patience; but the faith, hope, and love had in their true
energy disappeared. They had rejected the pretension of false teachers, and
laboured and not fainted. All that can be said of them is said to shew
Christ's love, and that He is not forgetful of them, or of 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 assembly had
departed from faithfulness when collectively it had 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 hath an ear, let
him hear what the Spirit saith to the churches." The assembly is judged,
and thus 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 shewing He did; but, for all that, if first
love was departed from, the candlestick would be removed.
The character of Christ and promises are general, as the assembly is
characteristic of the whole principle on which the assembly 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 the midst of the assemblies. The assembly,
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 within the sphere of the assembly
itself. It is the call to hear what the Spirit says to the assemblies which
gives occasion to the speaking of overcoming. This, in respect of the claim
of the assembly to be heard, is an immensely important truth. The message
is addressed to the assembly, not by it to individuals, and she is warned
of her delinquency, and the individual saint is 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 assembly here; and God suffered it.
It was really mercy to the declining assembly. Their hope was beyond it all
when Christ gave the crown of life. This made the assembly, 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, would 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 assembly. In
Ephesus we have Christ's position as Judge in the midst of the
candlesticks, and the assembly 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 assembly) 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 heldfast
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 assembly, 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, which 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 assembly 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 assembly
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 yet dominant and
unhindered in the assembly.
In Thyatira the assembly 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 assembly 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 assemblies are towards Christ, which is
especially 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 hath an ear" is now put after the
overcoming; not said in connection with the assembly, but with those who
overcome in it. The state is the state characterised by this. Thyatira may
go on to the end, but does not characterise 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; special trial and judgment, yet the blessing not special, 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 assembly'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 assemblies, are
noticed. Still the assembly is noticed as such. It is still the history of
the assembly. But, the Lord's coming having been noticed, all
characteristics of Christ refer to what He will have in the kingdom. Still
He has yet the seven stars-supreme authority over the assembly. It is
nothing peculiar to this assembly. 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 assembly, though there is no regular
ecclesiastical connection. He has power over all, and the fullness of the
Spirit; both in perfection. Whatever the assembly is, He is all this. This
is a great comfort. The assembly 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 assembly shewed that it was far from availing itself
of it. It had indeed a name to live; it 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 to
remember, not 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.
Chapter 3
There is no threat of removing the candlestick: that was settled. Judgment,
setting aside the assembly, was fixed. But this body would be treated as
the world, not ecclesiastically as a corrupt assembly. (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 assembly
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 assembly of Philadelphia has a peculiarly interesting character.
Nothing is said of its works, but that Christ knows them. But what is
interesting in it is that it is peculiarly associated with Christ Himself.
Christ, as in all these last assemblies, is not seen in the characters in
which He walked in the midst of the assemblies, but in such as faith
peculiarly recognises when ecclesiastical organization has become the
hot-bed of corruption. Here it is His 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. This 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:
23-34: the latter in vers. 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 pretension 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 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, and 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, not 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, but 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 the unrepentant 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 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
this place according 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
Saviour'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
assembly 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 characterises the last state of profession
in the assembly. 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 assembly 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 assembly subsists, Christ continues to deal in grace, stands at the
door and knocks presses reception of Himself in the closest way on 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 aspect as to the assembly, 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 assembly
is disowned and rejected of Christ in that character: but for that His
coming is not to be spoken of. Although Thyatira goes down to the end and
closes ecclesiastically the assembly's history, yet only in the first three
is the assembly 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 last four
assemblies go together. There is no prospect of repentance of the whole
assembly, 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
to overcomers, after the promise.
The character of Christ in connection with this assembly must not be passed
over. It brings out the passage from the various condition of the assembly
to His authority above and beyond it over the world. Christ personally
takes up what the assembly 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 assembly 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 assembly ought to have displayed
the power of the new creation by the Holy Ghost; as if any man is in
Christ, it is a new creation, where all things are of God. We, as its
firstfruits, are created again in Him. The assembly has thus the things
which remain. (2 Cor. 3) But she has been an unfaithful 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 it is to be remarked, that there is no mention here of the fact of the
Lord's coming in reference to the assembly. It is promised that He will
come quickly; and the assembly is threatened with being spued out of His
mouth. But the fact of His coming for His own, or the assembly'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 assembly, or before, are always seen above when the
epistles to the assemblies 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.
Chapter 4
But we have to consider where the fourth chapter commences God's ways. It
does not follow necessarily that the assembly has been spued 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 assembly 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 apostacy will come. Its date is not revealed; nor
is it revealed as to the rapture. But I gather from 2 Thessalonians 2, that
the rapture will be before the apostacy. What we have stated then is, that
it is after all dealing with the assemblies by Christ is closed that the
subsequent dealings with the world in the Revelation begin. The assemblies
are " the things that are ;" what follows, "the things after these." Christ
is not now seen walking in their midst; He is the Lamb in the midst of the
throne. John is not occupied with seeing Him there, or sending messages to
the assemblies, but is called up to heaven where all the ways of God are
now carried on, and that towards the world, not the assembly. We have the
throne too, not the long-robed priest. The kings and priests we read of in
chapter 1 are now on high. Others may follow them; but they are in heavenly
places, seated on thrones, or worshiping, or presenting their censers full
of incense. On the other hand the Lord is not come to judge the world, but
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 assembly 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 and 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 th
rones in a circle round the throne. No altar of sacrifice is in view, as if
it were a time of approach; the brazen laver has glass instead of water. It
is a fixed accomplished holiness, not cleansing of feet. The elders are
crowned, the number 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
assembly, or sent out into the world, but the perfections in attribute
which characterise the actions of God in the world. This it is bears light
now into the world.
Besides these, four living creatures are there in 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 centre. They have some of the
characters of the cherubim, some of the seraphim, but somewhat different
from both. They were full of eyes, before and behind, to see all things
according to God, and willing 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, them selves worshiped 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 governmental 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
characterised 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 Ezekiel 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 used 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 earth]y 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, as in the tabernacle. 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 for ever and ever-has no passing power or 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 bei
ng, 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 understanding. All through the Revelation
the elders give their reason for worshiping. 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 are on thrones around when the throne of judgment is
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 glory, 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.
Chapter 5
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 explained 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 shew; but He is 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 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 dishonour and
rejection on earth was the ground of His worthiness to take the book. He
who at all suffering and cost to Himself had glorified all that God was,
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, &c., and hast
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.
Here the angels come in to praise, not in the fourth 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 hath 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 His own
worthiness, ascribing praise to Him that sits on the throne and to the Lamb
for ever and ever. The four living creatures, that is, all the exercise of
God's power in creation and providence, join their Amen, and the elders
worship God in the excellency of His being. But the living creatures and
elders are joined (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. Verse 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.
Chapter 6
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 assembly, gives
prophetically all that passes from that failure till Christ comes in
chapter 19. There is no ascension no rapture, save as 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.
I have to notice that in the 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 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 were 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 righteousness - 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 us the
same place with Christ ("for ever 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 righteousness ('dikaioomata")
of the saints-hence are seen in chapter 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
this 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 honoured and avenged like them. Still this marks progress, and
finds its causein the dealing of God to bring about this new state of
things, which issues in final judgment and setting aside of evil. Here the
judgments are 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 assembly; but with Jehovah, where God is a God of judgment, and by Him
actions are weighed. We are on Old Testament ground, that is, prophecy, not
grace to the wicked, though judgment brings in blessing.
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 there.
But God thinks too of His saints on earth (where we must remember, the
assembly is never now seen) 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.
Chapter 7
First, the perfect number of the remnant of Israel is sealed, before the
providential instruments of God's judgments are allowed to act; 144,000=12
x 12 x 1000. They are secured for blessing according to God's purposes and
set apart by Him; not yet seen in their blessings, but secured for them.
Afterwards 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 years and-a-half of
Matthew 24-this refers to Jews-but that mentioned in the epistle to the
church at 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, that is, to God on the throne, and to the Lamb. They
belong to these earthly scenes, not to the assembly. 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 centre
and immediate circle of the throne, the white-robed multitude before it.
The angels 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 this; but praise their God. They had ascribed glory and
blessing to 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 are found, as far as the book goes,
in chapters 4 and 5, where they are on thrones around, and cast their
crowns before the throne, and worship Him that liveth for ever and ever.
They give the motives of worship according to the relationships they are
in: that of the angels is with their God; of the white robed multitude,
with the God of the throne and the Lamb as having the title to the
government and deliverance of the earth as a present thing. 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
relationships out.
We have thus the heavenly hosts, the glorified saints, and the white-robed
multitude, each in a different relationship, but the first and the 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 the white-robed multitude
are. It formed no part of the prophetic revelation as yet, and it was not
the assembly'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, that is, born in that
time, and 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 the others 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.
Chapter 8
This at once distinguishes them from the heavenly worshipers; there is no
temple there; the Lord God Almighty and the Lamb are the temple. He that
sits on the throne tabernacles over these, 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
worshipers; 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 or 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 sorrows they had
passed through. But their blessings are consolations, not proper heavenly
joy. They are thus a class apart, distinct from the elders or heavenly
saints, and distinct from millennial saints 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 chapter
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 judgments 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 chap. 10:4.)
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 characterise 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 who were 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 claims of the souls under the altar: for both of these were in contrast
with such. After all these dealings of God, they are a distinct and
manifested class, and spoken of, in what passes on the earth, 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.
Chapter 9
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 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, become the portion of the once beloved people.
One woe was past.
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 be such), but, I
suspect, making apostates. The rest, who did not thus fall, did not repent
of their idolatry and misdeeds.
Chapter 10
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 who lives for ever and ever that 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 to nations and tongues, and
languages.
Chapter 11
We are here at once in the centre of prophetic subjects-Jerusalem, the
temple, the altar, and worshipers. The worshipers and the altar are
recognised and accepted of God-those worshiping 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 worshipers,
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 apostacy and captivity. It was
not the re-establishment of Israel with royalty and priesthood, as it would
be afterwards -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 were 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 we marked 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 had finished their testimony, the case is different. They had to
do with the beast out of the bottomless pit. They stood before the God of
the earth-not preachers of heavenly gospel, but witnesses of God's title to
the earth-of 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
highways 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 the witnesses of the God of the earth
tormented them; but in three days and a half, quickened by the power of the
Spirit of God, they ascended to heaven in a cloud, not as Christ did,
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
past.
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 Gods woe when the nations are angry, and Gods 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 announce
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
for ever 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.
This is the first half: man's wrath, and God's judgment. Then He gives
reward to prophets, saints, and all that fear His name, and sets 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 on 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
assembly 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 new
prophecy begins (chap 12:19), as to earthly prophetic dealing, with 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
characterises it now; judgments of all kinds, those coming down from above,
and subversion and disaster below.
Chapter 12
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 centre as in the purpose of God (compare Is 9:6
and Ps 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,
seven heads, but incomplete in administrative supremacy-ten, not twelve
horns. But Satan, as the open infidel enemy of God and God's power 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 assembly 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 assembly in and with Him, in the seat from which power
flows for the establishment of the kingdom. There is no time for this:
Christ and the assembly 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 assembly, 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 there. 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 up the latter part of the chapter, a loud voice 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 power 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 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 verse 11 implies that there
are saints killed after the rapture, who yet belong 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 moreover in chapter 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 here that those celebrated as
happy are the slain ones, none others. Yet it is before the last three
years and a half.
So that we have these three parties in view: the voice of those in heaven;
(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 that of those already there,
and all self evident: the raptured saints associated with Him celebrate the
casting down of the accuser and the deliverance of those who belonged to
heaven, calling them "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.
Chapter 13
In chapter 13 we have the clear and full development of Satan's instruments
of evil. They are two- the ten-horned and the two-horned beasts. 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, composed
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 assembly 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 out 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 worshiped 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 were shewn. 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 (that
is, the Roman Empire restored to its head). It is Antichrist, the false
Christ of Satan, who subjects the earth to the Satanic Roman Empire. He
does great wonders, as to give men as good proof of the beast's title
before men, as Elijah did of Jehovah's. Compare 2 Thessalonians 2, where
the man of sin gives the same proofs if lying ones, 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 the 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 had 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, save the elect
remnant, 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 Isaiah 66 and
Daniel. It is a liberal time, but one of most complete tyranny as regards
all who do not bow to Satan's power and the ordinances established by him.
What characterises 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;
Irenaeus's old one of "Dateinos" is as good as any.
Chapter 14
In chapter 14 we have the dealings of God with the evil, only first owning
and setting apart the remnant. The remnant belongs entirely to the renewed
earth: they are seen on that which is the centre 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 they 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 assembly, not heavenly, but the blessing of a
delivered earth in its firstfruits in those who had suffered for the
testimony to 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 chapter 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 however is directly
connected with the song. It was connected with triumph over the power of
evil by patient endurance of suffering.
What specially characterised 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 firstfruits 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 in to it. Corruption and falsehood
they had been kept free from, openly confessing the truth. They had not the
heavenly place, but they are without fault, and they share the Lamb's
earthly place and glory, accompanying Him whithersoever He goes, in the
manifestation of that glory. All that led to these privileges had no place
when once the kingdom was set up. It was then too late to shew faithfulness
in this way. There is a connection with the heavenly saints which is not in
chapter 7. The white-robed multitude stood before the throne and the Lamb.
They are before the throne of God, they 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
(especially 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 onward, as in contrast with the
special announcement of the assembly, 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 is 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, exercise unmingled vengeance on the wicked. Hence in this
last judgment it is the angel who had the 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
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 has 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 had 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 centre
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 Isaiah 34, 63, 65, 66)
Chapter 15
Chapter 15 is a new vision. It 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 mingled with fire. They have belonged to the time when the beast and
his image were in power, but they 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, 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 has manifested Himself in
judgment, known by His works that are public for the people. He shewed 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 in
the sense of its own relationship, but a celebration of the glory of the
Lord, who would now be worshiped by the nations for His judgments were
manifested. It was intelligence when judgments were manifested, not when
all was yet to be learned within the veil.
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 judgment 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, characterised and animated this
judgment-clean linen pure and white, and golden girdles: I apprehend the
former, in answer to corruption in what should have had this-Babylon.
(compare chap. 19:8.) That is, it was a 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 of the eternal God, which the assembly
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 was really the avenging of what God was, as fully revealed to
the assembly; 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 living creatures 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 first four plagues have the same objects as the judgments of the first
four trumpets-the whole circle of symbolic 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 (that is, the Roman earth), but in
general.
Chapter 16
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, that is, applied to the sphere of already formed relationship with
God. But in this there might be a specialrelationship 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 of direct judgment according to the usual division.
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 powers-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: that of
Satan's direct power as antagonistic of Christ; that of the power of the
last empire, the beast; and that of the second beast of chapter 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 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 Is. 32, 33) All separate independent interests and
established powers disappeared. This was over the earth-God's judgment by
providence and instruments-but the Lamb was not come yet. The details of
Babylon's judgments are reserved for the following chapters.
Chapter 17
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, had 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 it 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: yet all but the elect on the earth will be in admiration of it
when they see the beast that was, is not, and shall be present. Of itself
this marks the Roman or Latin Empire, only that it will reappear 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. The 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 populations 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 to]d 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 chapter
17 is description.
Chapter 18
Chapter 18 announces the judgment. The one difficulty here is verse 4,
coming where it is; but, as every difficulty in scripture, it 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 chapter 16:8, and the place it holds, chap. 16:19,
18:8, and the beginning of 19, make this plain. Chapter 18 is a warning
from heaven, not the angel of judgment of 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 call is in Hebrews 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
chapter 17:16. 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 characterises 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
Chapter 19:2 clearly shews 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 the multitude proclaims the bringing in of the marriage of the
Lamb, when the false woman is set aside. Till then, though espoused, the
assembly was not thus actually united in the heavenly marriage of 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 for ever.
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 distinction, 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 in power has come in 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
characterised 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-dishonouring, 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 assembly 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
assembly 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
assembly, 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 characterised Him, we may
note here, according to that in which He is manifested by the judgment
itself It 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 (see Ps. 83), not the beast. 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 Isaiah 63 shews. So He that sits
on the cloud thrusts in His sickle on the earth. It was an angel who cast
the grapes into the wine-press, 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 is 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.
Chapter 20
We now come, evil 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 Daniel 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 theassembly was gone, for it is the
Revelation-period we have to do with) for the witness of Jesus; and those
who had not worshiped the beast. (Compare chap. 6:9-11;13:15.) These, as
well as 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. They also are priests and kings. Note 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, reigning 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 thrones of judgment; but the faithful of the prophecy are 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-no mere means can secure the heart of man, if it is to
be depended upon; and men fall, in number as the sand of the sea, into
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 upon and surrounded by the
enemy, but faithful. Once this separation and full testing had 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 for ever 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, as such, seated in its own right, 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 Matthew 25 is not found here, unless there be a
possible connection with the judgment of chapter 20:4.
There now comes the judgment of the dead. There 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 the throne. 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 according to the purpose
of God.
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 for ever 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 for ever destroyed judicially. They will never
have power again. They are personified; but of course there is no question
of tormenting them or of 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 limit and measure of
escape was the book of life.
Chapter 21
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 earthly people of God distinct
from the inhabiters of the earth. These 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 assembly 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 the 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
shew 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 New Jerusalem
descending out of heaven from God. This was its double character from God,
divine in its origin, and also heavenly. (Compare 2 Cor 5:1) 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. 4:3) It is
secure, having 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, by man thus
brought in the assembly to glory, of the highest place in the creation, and
providential order of God, of which angels had previously been the
administrators. The twelve gates are full of human perfectness of
governmental administrative power. The gate was the place of judgment.
Twelve, we have often seen,denotes perfection and 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 assembly 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 assembly 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 under
Him founded the heavenly. 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 perfectness (that could not be), but it has divinely given
perfectness. 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 hath 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 now by the word wrought
in and applied to men below, was the very nature of the whole place.
(Compare Eph.4:24.) The precious stones, or varied display of God's nature,
who is light, in connection with the creature (seen in creation, Ezekiel
28; in grace in the high priest's breast-plate), now shone in permanent
glory, and adorned the foundations of the city. The gates had the moral
beauty, which attracted Christ in the assembly 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, were
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.
The vision goes on to shew its relationship to those on the earth, and its
inhabitants: a seeming inconsistency, but no real one; for the city is
viewed as the estate of the bride. Where the inhabitants are spoken of, it
is the individual blessing. The nations, spared in the judgments on earth,
walk in the light of it; the world does, in a measure, in that of the
assembly now, Then the glory will be perfect. The city enjoys the direct
light within; the world transmitted light of glory. To it the kings of the
earth bring their honour 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 bring their willing homage to it. But the glory and honour
of the Gentiles is brought to it too. Heaven is seen as the source of all
the glory and honour of this world. Hence these are now true. Nothing
defiling 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, when any thing 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. It was not merely the absence of evil,
but the impossibility of its entrance, which characterised 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 whose names were in the Lamb's book of life found place in the
city.
Chapter 22
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 wings 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
characterising the assembly in glory. The nation and kingdom that will not
serve the earthly Jerusalem shall utterly perish-it preserves its earthly
royal character; the assembly 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 is no night there, 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 for ever and ever.
This closes the description of the heavenly city and the whole prophetic
volume. What follows consists of warning, or the final expression of the
thoughts of and relationship with, Christ of the assembly.
The angel declares the truth of these things, and that the Lord God of the
prophets-not as the God and Father of the Lord Jesus Christ, nor as
directly teaching the assembly 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 he who keepeth the sayings of the prophecy of this book." The assembly
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 the scenes it speaks
of. John, impressed with the dignity of the messenger, fell down and would
have worshiped him. But the saints of the assembly 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. Verse 7 was a warning, in form
of blessing, to those in the circumstances referred to, to keep the sayings
of the book, but this verse 12 is 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 wash their robes, that they may have a
right to the tree of life, and may 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 assembly sees
Him in the now 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 love
of those who watch. When the sun arises, He will not be thus 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 assembly below, and the assembly has
its own relationship. It is the bride of Christ, and her desire is toward
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. Nor is it a mere sentiment or wish: the Spirit who
dwells in the assembly leads and suggests her thought. 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 assembly
join in the cry, and say, Come. It is one common hope, it 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
Bride groom, 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 assembly's place, is
brought out in this verse, from his desire of Christ's coming, to his call
to whosoever will to come.
The integrity of the book is preserved by a solemn warning of the danger of
losing a part in the tree of life
and the holy city. Christ then cheers the saint's heart, by assuring that
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, gives the individual conscious
blessing through what Christ has done; the latter, the whole position of
the assembly 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 assembly, who has
waited for Him, is associated with Him for herself, and 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 in the assembly's known
relation to Himself, then to the saints who hear, then to the thirsty, then
to all the world. The desire of the assembly, as the bride with whom the
Spirit is, is directed to Christ's second coming for herself-to the
possessing the Morning Star; then the Spirit turns to the saints, calling
on them to say to Jesus, Come-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 the water of life freely." It is love acting in the saint all
round from Christ to sinners in the world.
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