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Notes 
 
 Book of the Revelation, 
 
 THOMAS NEWBERRY, 
 
 EDITOR OF "the ENGLISHMAN'S BIBLE." 
 
 SECOND EDITION, REVISED AND ENLARGED. 
 
 LONDON: 
 JOHN F. SHAW AND CO. 
 
 48 PATERNOSTER ROW, E.G. 
 
PKEFACE, 
 
 About the year 1840, my attention was directed to the con- 
 sideration of the return of the Lord Jesus, and especially to 
 the Book of the Revelation. T found there were a variety of 
 conflicting opinions on these subjects. But being desirous of 
 ascertaining the truth from the Scriptures only, I applied my- 
 self to the study of the inspired originals ; in dependence on 
 the teaching of the Holy Spirit, and in the presence and fear 
 of God. 
 
 The following Notes on the Revelation are some of the 
 conclusions founded on this basis, which each succeeding year 
 has tended to mature and confirm. 
 
 THOMAS NEWBERRY. 
 
 Alexandra Villa, 
 Weston-super-Mare. 
 
THE BOOK OF REVELATION. 
 
 CHAPTEE I. 
 
 Ver.^e 1. "The Revelation of Jesus Christ, which God gave im to 
 Him." 
 
 Tlie Revelation of Jesus Christ, not which God gave concerning 
 Him, but which God gave unto Him ; thus removing the veil which 
 hung over the future, both as to time and to eternity. 
 
 In the Divine actings there is order, harmony, and unity. The three 
 persons in the adorable Trinity ever act in unison, but each in their 
 own order : ever}i;hing originates with the Father, is accomplished 
 through the Son, and by the Holy Ghost. 
 
 "When Jesus was on earth. He could say, " E have not spoken of [or 
 from] Myself ; but the Father which sent Me, ^e gave Me command- 
 ment, what I should say, and what I should speak " (John xii. 49). 
 After His resurrection it was through the Holy Ghost that He gave 
 commandments unto the apostles whom He had chosen. Even so it is 
 here. The Lord Jesus received the revelation from the Father, and 
 by angelic ministry communicated it to His servant John, who wi'ote 
 it under the inspiration of the Holy Spirit. 
 
 "To show unto His servants [bond-servants] things which must 
 shortly come to pass," 
 It is as bond or bought servants, the entire property of Him who 
 has redeemed us to God by His blood, that we are prepared to enter 
 spiritually into these things — things beginning to have their accomplish- 
 ment in the symbolic history of the Church — chapters ii. and iii., and 
 going on to the end. 
 
 * The text commented on throughout is that of the Authorised Version ; and 
 the itahcs, pronouns in Old English, with the emendations in brackets, is accord- 
 ing to "The Large Print Edition of 'The Englishman's Bible,' " also known as 
 " The Newberry Bible." 
 
"And He sent and signified it by His angel unto His servant 
 John." 
 " Signified," that is, made known by signs or symbols. Under the 
 Mosaic economy instruction was given by means of types, the prophets 
 largely employed figurative language, and the Lord Jesus taught by 
 PARABLE. The language of this book is a language of symbols, and 
 the objects shown are symbolic ; but when the symbols are interpreted, 
 it is in plain literal language. 
 
 Verse 2. " Who bare record of [testified] the word of God, and of 
 the testimony of Jesus Christ, and ofall things that lie saw." 
 The thi'eefold testimony — from God, through Christ, and ))y the 
 visions shown by the angel. 
 
 Verse 3. " Blessed is he that readeth, and they that hear the 
 words of this prophecy." 
 There is blessing connected with the reading of the entire word of 
 God, but there is an especial blessing pronounced on those who read 
 this portion of it, the Spirit of God probably foreseeing how much it 
 would be neglected — a blessing on the reader, whether in private or in 
 public, and a blessing on the hearer ; for all may not be able to read, 
 but all may hear. 
 
 " And keep those things which are written therein." 
 There is no greater mistake than to suppose that this portion of 
 God's word is not practical. On the contrary, it is God's magnifying 
 glass, showing principles and actions of daily experience in all their 
 ultimate issues, and full development, of stupendous magnitude ; teach- 
 ing us practically what to avoid, and what to follow. 
 
 " For the time is at hand." 
 The history of the Chui^ch on earth, which commenced at Pentecost, 
 and will continue till the return of the Lord Jesus to receive it to 
 Himself, is given in symbol in the second and third chaptei'S ; and 
 as the present dispensation advances the coming of the Lord Jesus, 
 the great tribulation, and the manifestation of the Son of Man, the 
 kingdom and glory, draw nearer and nearer. 
 
 Verse 4. " John to the seven churches which ai-e in Asia." 
 Seven is the number of completeness or perfection. Seven of the 
 then existing churches of Asia are selected in Divine wisdom, and 
 arranged in a certain order, that they might become symbolic repre- 
 sentatives of the whole Church during the present dispensation. 
 
" (irace be unto you, and peace, from Him which is, and which 
 was, and which is to come." 
 " Him which is," in the Greek, the present participle with the 
 article, signifying " He who always is ; " " and which was," imper- 
 fect tense, expressing continuance in the past — " He who always was ; " 
 " and which is to come," the present participle with the article — 
 "Ever the coming One." This is the Greek translation of the 
 Hebrew title " Jehovah " — a title combining the past, the present, 
 and the future in one word, and oconriing about 7000 times in the 
 Hebrew Scriptures, but only so translated about seven times in the 
 Authorised Version. 
 
 " And from the seven Spirits which are before His throne." 
 The usual form of benediction is as in 1 Cor. i. 3, " Grace he 
 unto you, and peace, from God our Father, and/?-o?H. the Lord Jesus 
 Christ ; " omitting the mention of the Holy Ghost. As the Holy Spirit 
 is the inditer of the apostolic epistles, He omits His own name. Here 
 the Lord Jesus gives the Revelation, and He mentions the Spirit before 
 Himself ; as also when on earth He gives the Holy Ghost especial 
 honour (see Matt. xii. 31, 32). The Holy Ghost is not here spoken 
 of as the Comforter, sent from the Father and the Son, to be the 
 companion and instructor of the Church during the present dispensa- 
 tion, but as the seven Spirits which are before Jehovah's throne — 
 the Eternal Spirit in all His perfectness, sovereignty, and glory. 
 
 Verse 5. " And from Jesus Christ, wlio is the faithful witness, 
 
 and the first begotten of [or from among] the dead, and the 
 
 prince of the kings of the earth." 
 
 The faithful witness on earth and from heaven, as to the things on 
 
 the earth ; the first begotten in resurrection now ; and to be manifested 
 
 as prince of the kings of the earth hereafter. 
 
 Thus far the benediction ; now comes the Spirit-taught response. 
 
 " Unto Him that loved us, and washed us from our sins in His 
 
 own blood, and hath made us kings and priests unto God and 
 
 His Father; to Him he glory and dominion for ever and 
 
 ever. Amen." 
 
 This reminds us of Eph. v. 25, 26 : " Christ loved the Church and 
 
 gave Himself for it, that He might sanctify and cleanse it with the 
 
 washing of water by the word, that He might present it to Himself 
 
 a glorious church : " Christ's love in the past in laying down His life for 
 
 us ; His present action sanctifying and cleansing, not with water only, 
 
 but with water and blood (1 John v. 6), and the prospect of the future 
 
 when, Christ having presented to Himself the Church in glory, will also 
 
 associate her with Himself in His Melchizedek kingdom and priesthood. 
 
Verse 7. " Behold, He eometh with clouds ; and every eye shall 
 see Him. and they also which pierced Him : and all kindreds 
 of the earth shall wail because of Him. Even so [or Yea], 
 Amen," 
 
 This is not His coming for, but with. His Church ; not as the 
 Bright and Morning Star, but as the Sun of Righteousness. 
 
 At the coming of our Lord Jesus Christ, and our gathering 
 together unto Him, there is no intimation in Scripture that any eye 
 will see Him but those who meet Him to be for ever with Him ; but 
 when He comes as Son of Man, to establish His earthly kingdom, 
 " every eye shall see Him." 
 
 Then will be accomplished both Zech. xii. 10-14 and Rev. vi. 12-17. 
 Israel will then discover, in the Son of man manifested in glory, their 
 once despised and rejected Messiah, whom they had crucified, but 
 looking on Him in true and genuine repentance, a fountain will be 
 opened for them for sin and uncleanness, through His atoning blood 
 and sanctifying Spirit. The apostate nations of Christendom and 
 the unbelieving portions of the world will see in the tokens of His 
 appearing the commencement of the day of Divine wrath and of 
 eternal ruin. 
 
 " Even so. Amen," is the language of acquiescence ; not so much 
 the language of fervent desire as in Rev. xxii. 20, "Even so [or Yea], 
 COME, Lord Jesus." 
 
 Verse 8. " I am the Alpha and the Omega, the beginning and the 
 ending, saith the Lord [or Jehovah], which is, and which 
 was, and which is to come, the Almighty." 
 The Jehovah titles. 
 
 Verse 9. " | John, who also am your brother, and companion in 
 
 tribulation, and in the kingdom and patience [or endurance] 
 
 of Jesus Christ, was in the isle that is called Patmos, for the 
 
 word of God, and for the testimony of Jesus Christ." 
 
 Thus God overrules the malice of the enemies of the truth, as in 
 
 the case of Daniel in Babylon, Bunyan in Bedford Jail, and Luther in 
 
 the Wartburg, for the accomplishment of deeper purposes of wisdom 
 
 and of love. 
 
 Verse 10. "I was in the Spirit on the Lord's day." 
 We must distinguish between the Lord's day as here, and the day 
 of Jehovah, which is so frequently the subject of prophetic testimony. 
 
 The first day of the week on which the Lord Jesus arose from the 
 dead bears the impress of His name as the Lord's day. And the 
 supper which commemorates His atoning death is also stamped with 
 
His name as the Lord's Supper (1 Cor. xi. 20), both which are peculiar 
 to the present dispens;ition. After the Lord has come, and received 
 His Church to Himself, the seventh day Sabbath will again be observed, 
 see Matt. xxiv. 20 : " Pray ye that your flight be not in the winter, 
 neither on tlie Sabbath day,''^ and also throughout the Millennial 
 period (Isa. Ixvi. 23). In the seventieth prophetic week of Daniel, 
 the week of Antichrist, the daily sacrifice will take the place of the 
 Lord's Supper (Dan. ix. 27 ; Rev. xi. 1). 
 
 During the Millennial period the sacrificial offerings according to 
 the arrangements given in the prophecy of Ezekiel will be observed. 
 
 As the seventh day, the Sabbath, is typical of Millennial rest, so the 
 Lord's day, the eighth, is typical of heavenly, resurrection, and eternal 
 rest. By the Holy Spirit John is lifted up above surrounding things, 
 and carried forward into the eternal rest of resurrection. 
 
 "And heard behind me a great voice, as of a trumpet." 
 "As of a trumpet." Giving notes, intelligible only to the initiated 
 
 and instructed ear. 
 
 " Behind me." In spirit John is in the eternal rest, but his attention 
 
 is called back to the things of time. 
 
 Verse 11. "Saying, |i am the Alpha and the Omega, the first and 
 
 the last : and, What thou seest, write in a book, and send it 
 
 unto the seven churches which are in Asia ; unto Ephesus, 
 
 and unto Smyrna, and unto Pergamos, and unto Thyatira, 
 
 and unto Sardis, and unto Philadelphia, and unto Laodicea." 
 
 These seven churches are selected from all the assemblies of believers 
 
 which were on earth at that time, arranged in a certain order, and certain 
 
 things noticed in each, so as to form what is styled in verse 20 " the 
 
 mystery " — the deep and hidden truth — conveyed by these symbols. 
 
 Verse 12. "And I turned to see the voice that spake with me. 
 
 And being turned " 
 
 John, in spirit, is in resurrection rest, and is there shown a retro- 
 spective view of the seven churches in Asia, and, through them, the 
 history of the whole Church of God during the present dispensation ; 
 but he sees all this in spirit as things of the past, not as things to come. 
 It is a sight of the Church's history, as we shall see it from the glory, 
 when we in reality take the standpoint which John in spirit took. 
 
 " I saw seven golden lampstands." 
 This is the Divine emblem for the Church of God on earth during the 
 present night-time of the world's history. In general, the term given 
 by the Spirit is " the Church of God." It is a Divine institution, hence 
 
10 
 
 represented by golden lampstanbs. They arc never called candlesticlcs 
 in the original Scriptures. 
 
 The burning of a candle pouits rather tu the thought of self- 
 consumption, as by fasting and mental toil, \\'hich consumes the body, 
 and is by some counted meritorious. The lampstand is a receptacle 
 for the lamp, which can only burn as supplied Avith oil : an emblem of 
 the Church of God, giving light from Clod, by the Spirit. 
 
 Note the threefold expression — " heard a voice behind me," "turned," 
 " and being turned, I saw ; " thus, in symbol, looking back from eternity 
 into time, upon the night scene on earth. 
 
 A night scene — lampstands and stars. It is "man's day" now 
 (1 Cox\ iv. 3, margin), but God's night ; yet " the night is far spent, 
 the day is at hand." 
 
 What makes it night 1 Jesus says, " As long as I am in the world, 
 I am the light of the world ; " but when He expired upon the cross, the 
 light of His presence set behind Calvary. His absence makes it 
 night. 
 
 The watchers for the morning are waiting for the " Bright and 
 Morning Star," the harbinger of the coming Millennial day. 
 
 "The morning cometh, and also the night." After the Morning 
 Star has risen, and before the Sun of Righteousness arisetli with healing 
 in His beams, there will be darkness such as never has been — a dark- 
 ness of which that in Egypt was the type. " Darkness shall cover the 
 earth, and gross darkness the people." 
 
 Verse 13. "And in the midst of the seven lampstands one like 
 unto the Son of Man." 
 
 Chi'ist, the centre of the universal Chux'ch, not only of the sepai'ate 
 assemblies gathered unto His name. 
 
 " Like unto the Son of Man " (without the article). It charac- 
 terises Him as one who can be touched with the feeling of our infir- 
 mities — able to sympathise. When used as His title " the Son of 
 Man," there are in the Greek two articles distinguishing Him as the 
 Word made flesh and tabernacling among us, in His sinless humanity : 
 a title which when used in connection with His second Advent makes 
 a distinction between His coming as Son of God from heaven to receive 
 His own, and His manifestation as Messiah in gloiy to receive His 
 kingdom. 
 
 " Clothed with a garment down to the foot." 
 Probably the long blue robe of the ephod (Exod. xxviii. 31, 32) ; that 
 which sets forth the perfection of His heavenly priesthood. " High 
 Priest of our confession." 
 
11 
 
 " And girt about the paps with a golden girdle." 
 Not about the loins, for activity and strength in service, but about 
 the paps or breasts : the girdle of faithfulness and truth in the activities 
 of His heart, the divine faithfulness of His aflfections. 
 
 Verse 14. "And His head and His hairs were white like wool, 
 as white as snow." 
 A similar figure to that in Dan. vii 9, characterising Him as 
 the Ancient of Days, whose goings forth have been of old, from 
 everlasting. 
 
 "And His eyes ivere as a flame of fire." 
 Piercing, penetrating, and discovering the true character of all 
 things. 
 
 Verse 15. "And His feet like unto fine brass, as if they burned 
 in a furnace." 
 "Feet," emblematic of procedure, "brass," of strength, and the 
 " furnace," of purification, showing the stability and refined purity of 
 all His ways. 
 
 " And His voice as the sound of many waters." 
 As, when standing by a mighty cataract, a united volume of sound 
 is at first heard, but as the ear listens a vast concourse of sounds are 
 distinguished, uniting, blending, or distinct in endless variety. 
 
 Verse 16. "And He had in His right hand seven stairs." 
 Another figure suited to the night-time. These stai s are probably 
 planets, shining by reflected light. So the messengers of Christ to the 
 churches, rising in spirit above the earth, and seeing Him that is in- 
 visible, reflect His light ; and as the lark in early morn ascends — 
 
 " Till the unrisen sun 
 Shines on his speckled breast." 
 
 Such ministry is sustained by the right hand of Immanuel. 
 
 "And out of His mouth went a sharp two-edged sword." 
 See Heb. iv. 12, 13. His words are penetrating and all-discovering. 
 
 "And His countenance was as the sun shineth in his strength." 
 For He is the bi-ightness of the Divine glory (Heb. i. 3). 
 
 Verse 17. "And when I saw Him, I fell at His feet as dead." 
 The manifestation of Divine glory in the person of Immanuel is 
 withering and killing to the flesh. 
 
 " And He laid His right hand upon me, saying unto me. Fear not ; 
 E am the first and the last ; and /a?)i He that livetb, and was 
 
12 
 
 dead : and, behold, I am alive for evermore, Amen ; and have 
 the keys of hades and of death." 
 When we take our place at the feet of Jesus, the flesh withered 
 as in death, we learn the lesson, " My strength is made perfect in 
 
 This is the last of those precious "Fear nets" which occur so 
 frequently on the inspired page, and this time it comes from the lips of 
 Jesus in resurrection glory. There is no need for fear if we ai'e down 
 tliere, in the place of death to all that is in ourselves. It is when we 
 are on the pinnacle of prosperity, and when the flesh is flourishing, we 
 have need to fear. 
 
 "Fear not; E am the first and the last." The reason for not 
 fearing is not simply where we are, or what we are, but what He is. 
 
 "He that liveth, and was dead; and, behold, I am alive for 
 evermore." The Jehovah character and title of the Lord Jesus, in 
 resurrection, redemption, and new creation glory. 
 
 "And have the keys of liades and of death." Hades signifies 
 unseen, or the invisible abode of the dead. Fear not premature death. 
 The door can only be opened by the warder (John xi. 25, 26). 
 
 Verse 19. "Write the things which thou hast seen." 
 That is, the vision of the seven golden lampstands, and the Lord 
 Jesus in the midst. This is the frontispiece of the book, like as the 
 burning bush was of Exodus. We have here the first and divinely 
 given division of the book of Revelation. 
 
 "And the things which are." 
 The second division : the things noticed in the second and third 
 chapters — the mystery of the seven golden lampstands, and the seven 
 stars. The history of the Church in this present dispensation, and 
 in its sevenfold aspect, from Pentecost throughout its seven stages 
 of development, until the Lord's return. 
 
 " And the things which shall be hereafter " [are about to be 
 after these things]. 
 The third division of the book. And tliis threefold division is the 
 clue to the clear and unmistakable understanding of the whole. 
 There are things which cannot take place during the present dis- 
 pensation, because not in harmony with its character ; but which must 
 be fulfilled after its close. In the Church there is no distinction 
 between Jew and Gentile, for all are one in Christ Jesus. But in 
 the scenes which follow, the broad line of demarcation between them 
 is distinctly marked — at the very commencement 144,000 being 
 sealed expressly as belonging to the twelve tribes. 
 
13 
 
 Ve7'se 20. " The mystery of the seven stars which thou sawest in 
 
 My right hand, and the seven golden lampstands. The 
 
 seven stars are the angels [messengers] of the seven churches : 
 
 and the seven lampstands which thou sawest are the seven 
 
 churches." 
 
 Symbols are not to be taken literally, but to be interpreted as 
 
 symbols. But the interpretation is given in plain ordinary language. 
 
 It is of the utmost importance to understand this, and not to take 
 
 the symbol as literal, nor the interpretation as symbolic. " The seven 
 
 lampstands," these are symbolic; "are the seven churches," this is 
 
 the literal interpretation. 
 
 CHAPTER II. 
 
 THE MESSAGE TO THE CHURCH IN EPHESUS. 
 
 Verse 1. "Unto the angel [or messenger] of the church of 
 Ephesus write." 
 
 This message was first addressed to the then existing Church of 
 God in Ephesus, directed to an individual there, who was thus put 
 into the place of a messenger from Christ in the glory to that church. 
 It was doubtless an exact and faithful presentation of the truth there 
 and then to that particular church. There is also something deeper 
 and more lasting, as intimated by the 20th verse of the preceding 
 chapter — " the mystery of the seven churches." 
 
 These seven churches in Asia were selected in infinite wisdom, 
 arranged in a certain order, certain particulars noticed, and others 
 omitted, so as to present a complete history of the Church of this 
 dispensation from the apostle's time to the return of the Lord 
 Jesus, the heavenly Bridegroom, to receive the Church, His Bride, to 
 Himself. 
 
 The more these messages to the chui-ches are compared with the 
 recognised facts of ecclesiastical history, and with existing things, the 
 more wall the divine perfection of these addresses be apparent. 
 
 The church in Ephesus is placed at the top of the list. 
 
 There are two epistles to the church in Ephesus — one from Paul, the 
 prisoner in Rome ; the other from John, the banished one in Patmos. 
 
 When Paul wrote, the church in Ephesus was in its most " desir- 
 able" condition, though Paul foresaw its danger (Acts xx. 29, 30). 
 When John wrote, it was fallen from its first estate and pre-eminence. 
 Ephesus means "Desirable;" it may also mean a "Throwing or 
 
u 
 
 Casting Down." It stands here as the representative of the Chiii'ch 
 at the time immediately succeeding its first planting. 
 
 "These things saith He that holdeth the seven stars in His right 
 hand, who walketh in tlie midst of the seven golden lamp- 
 stands." 
 
 The Church as planted by the energy of the Spirit of God at first 
 was in its true order. Ministry was upheld by the right hand of the 
 Lord Jesus ; He gave the evangelists, pastors, and teachers ; and these 
 gifts and their exercise were entirely under His contr"ol. Ministry 
 had not then ceased to be that high and sacred thing which God 
 intended it to be. These planets in this early night season, shining 
 with unclouded splendour, received their light from the Sun of 
 Righteousness, and reflected it clearly on the eai-th below. The 
 lampstands were golden ; each individual church was not distinguished 
 by some denominational character ; they were churches of God, owned 
 of God, and witnesses for Him in the earth. 
 
 The Church also as a whole was that which God designed it to 
 be — gathered round the one exalted Lord : He was the true Church 
 centre. The murmur which had begun to be heard, " I am of Paul," 
 &c., had not arisen; Jesus was the centre Sun of the whole system. 
 In the first chapter He appears standing ; here He is walking. He 
 is as the high priest in the Temple, walking amidst the lampstands 
 and trimming the lamps 
 
 .Veri^es 2 and 3. " I know thy works, and thy labour, and thy 
 
 patience \or patient endurance], and how thou canst not 
 
 bear them which are evil : and thou hast tried them which 
 
 say they are apostles, and are not, and hast found them 
 
 liars : and hast borne, and hast patience, and for My name's 
 
 sake hast laboured, and hast not fainted." 
 
 There were works of faith, labours of love, and patience of hope. 
 
 God's sanctuary was kept pure from moral and doctrinal evil and 
 
 false assumption ; in outward order perfect. 
 
 Verse 4. "Nevertheless, I have somevliat against thee, because 
 thou hast left thy first love." 
 The angel or messenger is looked at throughout these epistles as the 
 representative of the church to which he is the messenger, and the 
 church is addressed through him. 
 
 Sad is it when an individual loses his first love — the pardoned and 
 saved sinner's ardent love to his Redeemer and Saviour ; sadder still 
 when a church loses its first love. 
 
 What was the first love of tlie church in Ephesus ? We learn what 
 
15 
 
 it was from Paul's epistle to that church. The love of her espousals ; the 
 love of the Bride to the heavenly Bridegroom, who loved her and gave 
 Himself for her, raised her up together, and seated her in heavenly 
 places in Himself, as members of His body, the purchase of His blood, 
 and sealed by His Spirit — that great mystery, Christ and the Church. 
 Has this first love of the Church ever been regained 1 Not only the 
 church in Ephesus, but the Church in general, has left her first love. 
 
 Paul was jealous over the Church with a godly jealousy. He had 
 espoused it to one Husband, that he might present it as a chaste virgin 
 to Christ. But he had his fears that, as the serpent beguiled Eve 
 through his subtilty, so the Church, the antitype, should be corrupted 
 from her first simplicity — fears too truly verified. "While the 
 Bridegroom tarried, they all slumbered and slept." The Church has 
 adopted as her " creed," not " Behold, the Bridegroom cometh," but 
 " He is coming to judge." True, within the last few years, the cry 
 has again gone forth, and the slumbering virgins are being awakened 
 to cry, " Amen. Even so, come. Lord Jesus." 
 
 The addresses to the seven churches in Asia correspond with the 
 teaching of the seven parables in Matt. xiii. ; only in the parables 
 it is more of the kingdom character ; in the Revelation, the Church. 
 Ephesus corresponds with the parable of the sower and the seed — the 
 first sowing, and the first planting. 
 
 The course of the seven churches also corresponds with certain 
 stages in the history of the kings of Judah and Israel. As Israel in 
 the wildeiiiess is typical of the wilderness condition of the people of 
 God now, so Israel in the land is a type of the Church as associated 
 with a risen Christ. Looked at in this light, the church of Ephesus, 
 first planted and in its prime, will correspond with the kingdom of 
 Solomon in its first fair glory. 
 
 The charge "thou hast left thy first love" in the GreeJc is not in 
 the perfect tense, but in the aorist, and may be rendered " thou didst 
 leave." It is not simply "because thou hast left," but "because thou 
 didst leave." There was a period in the Church's history when this 
 declension commenced. 
 
 Verse 5. " Remember therefore from whence thou art fallen, and 
 repent, and do the first works," 
 Remembrance, repentance, and doing the first works, when under 
 the influeiice of the first love. This is the exhortation. 
 
 " Or else I mil come unto thee quickly, and will remove thy lamp- 
 stand out of his place, except thou repent." 
 He does not say, " I will extinguish thy lamp," but " remove thy 
 lampstand out of his place " — its place of pre-eminence. 
 
16 
 
 Vei'se 6, " But this tliou hast, that thou liatest the deeds of the 
 Nicolaitanes, which ^ also hate." 
 Nicolaitanes — i.e., victorious people. 
 
 The Epistle of Jude may give us the character of these deeds of 
 the victorious people; such as "turning the grace of our God into 
 lasciviousness, and denying the only sovereign Lord God, and our Lord 
 Jesus Christ " (verse 4). 
 
 To be faithful, we have not only to love what Christ loves, but to 
 hate what He hates. 
 
 Vert>e 7. " He that hath an ear, let him hear what the Spirit saith 
 unto the churches." 
 The Spirit has a voice of instruction for the individual ear, and for 
 all the churches, as well as for each particular church. 
 
 " To him that overcometh will I give to eat of the tree of life, 
 which is in the midst of the jiaradise of God." 
 
 The overcomer is he who, giving heed to the word of ap})roval, con- 
 tinues in what is approved ; and also, lieeding the word of instruction, 
 reproof, or exhortation, obtains the mastery over what is disajiproved of. 
 
 As the serpent beguiled Eve through his subtilty, so the Church 
 has been corrupted from the simplicity that is in Christ. Right to tlie 
 tree of life was forfeited at first. 
 
 The promise to the overcomer is true to faith in spirit now, but the 
 full realisation will be in eternity. As through listening to the voice 
 of the serpent at first. Paradise was lost, and the riglit to the tree of 
 life was forfeited; so by attending to the voice of the Spirit of God, 
 the foretaste of those eternal joys which are at God's right hand for 
 evermore ai-e given by the Spirit, who is Himself the earnest of tlie 
 inlieritance which can never be forfeited or lost. 
 
 SMYRNA. 
 
 Verse 8. " And unto the messenger of the church in Smyrna 
 write." 
 Smyrna signifies myrrh; myrrh, bitter but fragrant. A beautiful 
 emblem of sanctified affliction. Bitter to those who suffer ; but after- 
 wards working those peaceable fruits of righteousness which are so 
 fragrant and well-pleasing to God. 
 
 In the chui'ch in Smyrna we have the symbolic history of the 
 Church in the period immediately succeeding the days of the apostles. 
 The historic type is the reign of Rehoboam (1 Kings xii.). And 
 
17 
 
 what a contrast between the bright reign of Solomon, and the turbulent 
 reign of his son ! 
 
 The second parable in Matt. xiii. also corresponds with this period : 
 the time of mingling of the tares with the wheat — false professors 
 uniting with the true, in the outward profession of Christianity. 
 
 " These things, saith the first and the last, which was dead, and 
 is alive." 
 
 There is beautiful harmony between the state of things in the 
 several churches and the titles by which the Lord is distinguished in 
 the addresses. 
 
 When the Church was in its divinely appointed order, the title 
 was : " He that holdeth the seven stars in His right hand, who 
 walketh in the midst of the seven golden lampstands." But now that 
 the Church is coming into the deep waters of trial and persecution, 
 the suited title selected presents Him as the once suffering and dying, 
 but now living One. Heb. xii, 2, 3 will give us its interpretation and 
 application : " Looking off unto Jesus, the author and finisher of 
 faith ; who for the joy that was set before Him endured the cross, 
 despising the shame." 
 
 Verse 9. " I know thy works, and tribulations, and poverty (but 
 thou art rich)." 
 So we read in Heb. x. 34, they " took joyfully the spoiling of their 
 goods, knowing in themselves that they had in heaven a better and an 
 enduring substance." Poor indeed in this world, but rich in faith, 
 and heirs of the kingdom. Having nothing, and yet possessing all 
 things. In striking contrast with the church in Laodicea (chap. iii. 
 17, 18). 
 
 " And / hiow the blasphemy of them which say they are Jews, 
 and are not, but are the synagogue of Satan " (or the 
 Adversary). 
 According to Rom. ii. 28, 29, " He is not a Jew, which is one 
 outwardly," &c., "but he is a Jew, which is one inwardly," &c. But 
 here an outward profession is substituted for inward reality. 
 The tares profess themselves to be wheat. 
 
 Originally, the Jews were God's people outwardly, and circumcision 
 admitted to the outward privileges of the nation. And as such they 
 were types of the Church of God, inwardly and spiritually (1 Cor. x. 
 1-11). 
 
 Where God has His Church, Satan has his synagogue. And there 
 are men of the stamp of Simon Magus, duly baptized indeed, but who 
 
18 
 
 have neither part nor lot in the matter, for their heart is not right in 
 the sight of God, 
 
 The Church of God, " ecdesiaj'^ is a select assembly of called ones, 
 chosen of God in eternity, redeemed by Christ in time, and quickened 
 and indwelt by the Spirit of God. The synagogue of Satan, " sunagoge," 
 like the " net " in Matt, xiii., is a gathering together of eveiy kind. 
 
 "Satan " signifies "the Adversary;" similar to "the enemy" in 
 Matt. xiii. 39, who sows the tares among the wheat. 
 
 Verse 10. " Fear none of those things which thou shalt [art about 
 to suffer] : behold, the Devil [Diaholus] shall cast [is about 
 to cast] some of you into prison, that ye may be tried ; and 
 ye shall have tribulation ten days." 
 As the Adversary of God, Satan sets up his synagogue in opposi- 
 tion ; as Diabolus, the false accuser, he stirs up persecution against 
 the saints. 
 
 This tribulation, probably though a fact in the experience of the 
 church in Smyrna, foreshadowed the terrible persecution of the 
 Roman Pagan emperors in the second stage of the Church's history. 
 
 "Be thou faithful unto death, and I will give thee a crown 
 [the victor's crown] of life." 
 The trial of faith, though it be tried with fire, will be found unto 
 praise and honour and glory, at the appearing of Jesus Christ. 
 
 The regal crown, the diadem, will be worn by every ransomed soul, 
 for the blood of Christ has purchased it ; but the victor's crown, the 
 Stephanos, will be given to the overcomer. 
 
 Verse 11. "He that hath an ear, let him hear what the Spirit 
 
 saith unto the churches. He that overcometh shall not be 
 
 hurt of the second death." 
 
 These addresses were given by Christ in vision to John, but it is 
 
 the Spirit which now speaks through them to the anointed and 
 
 opened ear. 
 
 A martyr's death may be the portion of the faithful witness here, 
 but on such the second death hath no power. 
 
 PEEGAMOS. 
 
 Verse 1 2. " And to the angel [messengei] of the church in 
 Pergamos write." 
 " Pergamos " may either signify " elevation," " lifted up," or 
 actual marriage." 
 
19 
 
 It marks the third stage of decline in the history of the Church. 
 In Smyrna we see the world coming into the Church, and the enemy 
 erecting his synagogue there. In Pergamos we have the Church 
 going over to the world, and seeking a home there. 
 
 The corresponding parable in the thirteenth of Matthew, is that of 
 " the grain of mustard seed, which a man took, and sowed in his field : 
 which indeed is the least of all seeds ; but when it is grown, it is ihc 
 greatest among herbs, and becometh a tree, so that the birds of the air 
 come and lodge in the branches thereof." 
 
 The Christian Church was at the first lowly, like a "spreading vine 
 of low stature ; " but afterwards it became great with worldly greatness, 
 and harboured all manner of abuses. 
 
 In the history of the kingdom of Israel, the reign of Jeroboam 
 answers to this — with his house of high places, and imitation ritual 
 (1 Kings xii. 26-33). 
 
 Pergamos marks the well-known era in history when the Church 
 passed from under the fierce, but purifying, fires of Roman Pagan pei-- 
 secution, over to the enervating and corrupting patronage of Imperial 
 Rome, at the time of Constantine the Great. Reminding us of Samson 
 on the lap of Delilah. 
 
 Verse 12. "These things saith He which hath the sharp sword 
 with two edges." 
 There is now the need of the sharp penetrating and searching power 
 of the word, and the Lord uses it. 
 
 Verse 13. "I know thy works, and where thou dwellest, even 
 where Satan's [the Adversary's] throne ?6%" 
 Not only " thy works," but " thy dwelling-place." The Chui'ch had 
 changed her residence, and removed from the valley to the mountain. 
 
 Satan had set up his i-ival synagogue in the Church, but his throne 
 is in the world. He is the god of this world, and the prince of the 
 aiithority of the air. His patronage is more to be feared than his per- 
 secution. His smile is more withering than his frown. 
 
 " And thou boldest fast My name, and hast not denied My faith, 
 
 even in those days wherein Antipas ivas My faithful martyr 
 
 [or witness], who was slain among you, where Satan [or the 
 
 Adversary] dwelleth." 
 
 The saints had been faithful under the fiercest persecution, but now 
 
 there was a threefold form of danger to which they were exposed : 
 
 Satan's synagogue — the Adversary's imitation of religion ; Satan's 
 
 THRONE — the Adversary's royal patronage ; and Satan's dwelling -place 
 
 — the Adversary's companionship or neighbourhood. 
 
20 
 
 Verse 14. "But I have a few things against thee, because thou 
 hast there them that hold the doctrine of Balaam, who taught 
 Balac to cast a stumbling-block before the children of Israel, 
 to eat things sacrificed unto idols, and to commit fornication." 
 There are three stages in the downward path to ruin, noticed in 
 Jude 11; "the way of Cain" — will worship, an altar decked with 
 flowers and laden with fruit, but without a sacrifice ; " the error of 
 Balaam " — the service of the hireling, for reward ; and " the gain- 
 saying of Korah " — democracy in the Church, the flesh asserting its 
 rights, to the setting aside of the divinely given gifts of the Spirit for 
 the edifying of the saints. 
 
 And when the world pays the expenses of religion, what more 
 natural than to claim the title to fellowship in the worship and the rule? 
 And hence the danger of unhallowed communion with the world in what 
 ought to be the spiritual worship of the Father, and loyal obedience to 
 the Son, in the all-sufficient energy of the Spirit. 
 
 Verse 15. "So hast tbou also them that hold the doctrine of the 
 Nicolaitanes, which thing I hate." 
 It is the having in the midst those who hold false doctrine which is 
 condemned. Here is a decline from the holy jealousy in discipline 
 commended in the church in Ephesus (verse 2) ; a neglect to purge out 
 the leaven of doctrines corrupting to the Church, and a toleration of 
 those that held them. In connection with Ephesus, the deeds of the 
 Nicolaitanes are mentioned as hated by the Lord ; but here it is the 
 DOCTRINE, and the persons who hold it, and who tolerate it are con- 
 demned. For false doctrine is the root from which in due time, if 
 allowed to remain, the evil fruits are sure to follow. Both the doctrine 
 and the deeds are hateful in the eyes of the Lord ; and those who 
 tolerate the doctrine may be made answerable for the deeds. 
 
 Verse 17. "He that hath an ear, let him hear what the Spirit 
 
 saith unto the churches. To him that overcometh will I give 
 
 to eat of the hidden manna." 
 
 The Spirit who inspired these words alone can breathe spiritual life 
 
 and power into them, and make them living words in the soul's 
 
 experience. 
 
 The overcomer is he that escapes the influence of the world, disowns 
 the doctrine of Balaam, refuses democracy in the Church, and Anti- 
 nomianism, and brings every thought into captivity to the obedience of 
 Christ. 
 
 The hidden manna recalls to mind that "golden pot having the 
 manna " laid up in the holiest of all — the beautiful type of a once 
 humbled but now glorified Christ. It is one thing to feed on Him as 
 
21 
 
 tlie lowly One down here, and another thing to have the soul nourished 
 and strengthened by believing views of Him in His heavenly blessed- 
 ness and glory. The overcomer has the privilege and benefit of this. 
 
 " And will give him a white stone, and in [upon] the stone a new- 
 name written, which no one knoweth saving he that re- 
 ceiveth it." 
 This is the voting stone of approval and choice — the Lord's own 
 secret heart's estimate of His servant, made known to his secret con- 
 sciousness for the encouragement of His servant's heart. 
 
 THYATIRA. 
 
 Verse 18. "And unto the angel [messenger] of the church in 
 Thyatira write." 
 
 The fourth church in order ; the centre church of the seven. As 
 in the seven- branched lampstand of the Tabernacle, there are three 
 branches on each side and one in the centre ; so this church occupies 
 the central period from Pentecost to the return of the Lord Jesus, 
 during the middle or dark ages. 
 
 In Ephesus we see the Church in apostolic order, that is, as first 
 planted by the apostles, with Jesus in the midst, the centre of the 
 Church of God, upholding and controlling ministry by His own power 
 and authority. In Smyrna, the Chv;rcli under the persecutions of 
 Pagan Kome. In Pergamos, under the patronage of the state. In 
 Thyatira, the power of the state used in persecuting. 
 
 "Thyatira" signifies either perfume bruised, or from fhuo, to sacrifice, 
 and teiro, to wear away — the perfume from persecution. 
 
 This church corresponds with the fourth parable in Matt. xiii. 33 — 
 the parable of the leaven — and also with the reign of Ahab. 
 
 The first three churches succeed one another ; the four last divide 
 and subdivide, and these run on to the end. In the first three 
 churches the exhortation to hear precedes the promise to the over- 
 comer; in the last four the promise comes first, thus making a 
 distinction. 
 
 The fovir last churches contain a promise or intimation of the Lord's 
 return ; not so the first three. The last four remain in a divided form 
 to the end ; the first three succeed each other undivided. 
 
 We now come to the first gi'eat division of the Church, which 
 hitherto in outward form was one — the time when the Western 
 Church (the Roman) divided from the Eastern (the Greek Church). 
 
 The church in Thyatira, in symbol, is the representative of the 
 Western or Roman Church. 
 
" These tilings, saith the Son of God, who hath His eyes like unto 
 a flame of fire, and His feet are like fine brass." 
 
 " The Son of God." Not, as the Eomish Church so persistently 
 represents Him, merely Son of the Virgin, but the Eternal Son in the 
 bosom of the Father; not merely the Infant Child in the arms of His 
 Virgin Mother. 
 
 He is not one contented with a fair outward form, but His eyes 
 penetrate and discover the secrets of the heart. And His ways are 
 ways of purity and strength : sti'ong as fine brass, and pure as brass 
 refined in the furnace. 
 
 Verse 19. "I know thy works, and charity \or love], and service 
 
 [ministry], and faith, and thy patience, and thy works ; and 
 
 the last to he more than the first." 
 
 The Church of Rome is characterised by its elaborate system of 
 
 work, Avork, work — and works as essential to salvation — so that the 
 
 Heformation was called for to bring back the long-lost doctrine of 
 
 justification by faith. 
 
 Yet the Lord does not overlook the works of faith, the labour of 
 love, or the patience of hope, manifested by those who are His true 
 disciples amidst the corruptions of the Romish Church. 
 
 Verse 20. " Notwithstanding I have a few things against thee, 
 because thou suflferest that woman Jezebel, which calleth her- 
 self a prophetess, to teach and to seduce My servants [bond 
 or bouglit-servants] to commit fornication, and to eat things 
 sacrificed unto idols." 
 The church in Thyatira is foreshadowed by the reign of Ahab, and 
 the wife of Ahab, who stirred him up, was Jezebel. 
 
 In chapter ii. 14, it is the propliet Balaam who teaches these things ; 
 but here it is Jezebel, calling herself a proj^hetess, teaching the blood- 
 bought servants of Christ, and seducing them to spiritual fornication 
 and idolatiy. 
 
 Corresponding with this is the fourth parable in Matt, xiii : " The 
 kingdom of the heavens is like unto leaven, which a woman took, and 
 hid in three measures of meal, till the whole was leavened." The 
 leaven of Eastern countries is sour dough — meal that has undergone 
 the first process of fermentation, before it passes to corruption — and 
 the leaven of unsound doctrine is corrupted truth ; and what are the 
 errors of the Church of Rome but truth perverted ? 
 
 That dogma of the Church of Rome, " Hear the Church," which is 
 a perversion of the words of the Lord Jesus from their original import. 
 If the offending brother will not listen to private admonition, nor the 
 admonition of two or three more ; and " if he also neglect to hear the 
 
23 
 
 Church," he is to be regarded " as a heathen man and a publican " 
 (Matt, xviii. 17). This dogma, " Hear the Church," perverted to mean 
 that the Church is the centre and source of authority of doctrine rather 
 than the Lord Jesus, lies at the foundation of all Papal error, whereas 
 the Church's place is to learn, and to communicate the truth received 
 (Eph. V. 23, 24; 1 Tim. ii. 11, 12). 
 
 In the " Sacrifice of the Mass," so-called, the servant of Christ — 
 that is, the true believer — and the mere outward professor are associated 
 together in the same act of united fellowship. And in the homage 
 paid to the "Host," they are united in the same act of idolatrous 
 worship. This mingling together of the spiritual with the carnal is 
 regarded in the New Testament as spiritual fornication. 
 
 Verses 21, 22. " And I gave her space to repent of her fornication, 
 and she repented not. Behold, | toill cast her into a bed, 
 and them that commit adultery with her into great tribula- 
 tion, except they repent of their deeds. And I will kill her 
 children with death." 
 Judicial blindness and hardness, and a giving over to the power of 
 evil, is the judgment of unrepenting continuance in sin. 
 
 What tribulation has the Papal system brought on lands in which it 
 is rooted ! Look at Italy, Spain, Portugal, &c. 
 
 Spiritual and eternal death follows on the finally impenitent devotees 
 of the system. 
 
 Verse 23. " And all the churches shall know that | am He which 
 searcheth the reins and hearts ; and I will give unto every 
 one of you according to your works." 
 The lesson for all the churches is that the Lord looketli not on the 
 outward appearance, but on the heart. 
 
 And individual believers in the Romish Church will be dealt with 
 in strict equity, each receiving according to his own works. 
 
 Verses 24, 25. "But unto you I say, [and] unto the rest in 
 
 Thyatira, as many as have not this doctrine, and which have 
 
 not known the depths of Satan, as they speak; I will put 
 
 upon you none other burden. But that which ye have 
 
 already, hold fast till I come." 
 
 "Unto you." These words are not addressed to the children of 
 
 Jezebel, that is, the offspring of the Papacy, but to those sincere 
 
 believers in the midst, who are happily ignorant of those depths of 
 
 Satan which characterise the theology of the Papal system. 
 
 There are those in the midst of this Church who, through faith in 
 Jesus, have some sense of sins forgiven — as the old monk, who said to 
 
24 
 
 Luther, " I believe in the forgiveness of sins " — and who, amidst all 
 their errors and ignorance, have saving faith in Christ. He says to 
 them, " Hold fast that which ye have till I come," that which has 
 been taught you by the Spirit of God. The simple truths of the 
 Gospel—" Hold fast." 
 
 Verses 26, 27. "And he that overcometh, and keepeth My works 
 unto the end, to him will I give power [authority] over the 
 nations : and he shall rule [rule as a shepherd] them with a 
 rod of iron ; as the vessels of a potter shall they be broken 
 to shivers : even as ^ received [have received] of My Father." 
 Those who simply hold fast vital truths and simple faith in the 
 midst of the Church of Rome may be safe; but they are not over- 
 comers, they are overcome. The overcomer rises superior to the whole 
 system. Fenelon held fast ; Luther was an overcomer. 
 
 There is a distinction between "thy works" (verse 19) and "My 
 works " (verse 26), Works of human imposition characterise the 
 Church of Eome. " Chx^ist's yoke is easy, and His burden is light." 
 " Ye are My disciples," He says, " if ye do whatsoever | command 
 you." 
 
 " Authority over the nations " is the one great object of Romish 
 ambition. Her great ones have "reigned as kings." 
 
 Though those who spiritually overcome, may do so at the sacrifice 
 and loss of earthly dignity and authority, yet when Christ comes, they 
 will reign with Him. Those who obey Him now will share His 
 authority then. 
 
 Verse 28. " And I will give him the Morning Star." 
 
 Christ will give him Himself. He is the Bright and Morning Star. 
 
 Those who choose Him as their only Lord, and share His rejection 
 
 and suffering here, will have Him as their portion when He comes as 
 
 the Morning Star to receive His own, before He arises as Sun of 
 
 righteousness on the world. 
 
 And even now, through faith, the day may dawn, and the Day Star 
 arise in their hearts. The Holy Ghost who is Himself the earnest, 
 may so give them the foretaste of the coming joy, that they may 
 experimentally realise the depth of meaning in those words of the 
 apostle, " Christ in you the hope of glory." 
 
 Verse 29. " He that hath an ear, let him hear what the Spirit 
 saith unto the churches." 
 If we look on Popery, or on the various imitations of it, we may be 
 in danger of "admiration," for there is much to fascinate (Rev. xvii 6, 
 7). Our safeguard is in hearing what the Spirit saith concerning it. 
 
CHAPTEE III. 
 
 SAUDIS. 
 
 Vtrse 1. " And unto the angel [messenger] of the church in Sardis 
 write." 
 
 "Sardis" signifies "Things remaining," to which allusion appears 
 made in the second verse ; " Be watchful, and strengthen the things 
 which remain." 
 
 This fifth church corresponds with the fifth parable in Matt. xiii. 44 
 — "the treasure hid in the field." The field is the world; and the 
 treasure, those precious souls given to Christ in the eternal counsels 
 of the Father, and purchased by Him — "Who gave Himself a ransom 
 for all," He not only loved the Church, and gave Himself for it, as 
 symbolised by " the pearl," but He purchased the field or world for the 
 sake of the treasure contained in it. On the ground of redemption, 
 He has a claim to all creation. He is " a propitiation, not for our sins 
 only, but also for the whole world." 
 
 "These things saith He that hath the seven Spirits of God, and 
 the seven stars." 
 
 This fifth era in the Church's history brings us to the time of the 
 Protestant Reformation. 
 
 The typical foreshadowing will be found in the reign of Jehu 
 (2 Kings ix., x.). 
 
 In the title assumed the Lord Jesus asserts His proper claims, for 
 the fulness of the Spirit resides in Him ; He is the sole depository and 
 the sole dispenser of the gifts of the Spirit ; no one but He has a 
 right to say, " Receive ye the Holy Ghost ; " and He is Lord of 
 the harvest. Every Spirit-taught and heaven-enlightened messenger 
 belongs to Him : sole proprietor and sole Lord. 
 
 " I know thy works, that thou hast a name that thou livest, and 
 art dead." 
 The Protestant Reformation, though founded on the revival of the 
 truth of justification by faith alone, was in the main an outward 
 reformation — like that of Jehu. 
 
 A vast number of professors separated from the Church of Rome 
 on the profession of the truth ; but there was no separation between 
 the living and the dead. They remained as treasure hid in the field, 
 without being separated and manifested as such. 
 
2G 
 
 . Verse 2. " Be watchful, and strengthen the things which remain, 
 that are ready to die : for I have not found thy works 
 perfect before God." 
 
 The grand essential truths, revived by Protestantism, are among 
 the things which remain ; but they need to be watchfully guarded, 
 lest they languish. 
 
 The work of the Protestant Reformation was a great and glorious 
 work, accomplished so far by the energy of the Holy Ghost ; but it 
 stopped short of full perfection. Carried far, but not far enough ; 
 trees cut down, but the roots left ; outward corruption of doctrine 
 purged, but much of the secret leaven left. 
 
 Some men may regard it as perfect ; but it is not so in the estimate 
 of Jesus, nor in the sight of God. 
 
 Verse 3. " Remember therefore how thou hast received and 
 heard; and hold fast, and repent." 
 
 Not simply what thou hast received and heard, but how. See 
 1 Thess. ii. 13 : "Not as the word of men, but as it is in truth, the 
 word of God." 
 
 Acknowledging the supreme and only authority of the sacred 
 word — the Bible and the Bible alone, was the religion of Protestants. 
 Not the Bible and tradition ; not the Bible and the fathers ; but the 
 Bible ALONE, and the Bible in its integrity, as silver tried in a 
 furnace of earth, purified seven times. All Scripture being given by 
 the inspiration of God, and infallibly inspired. 
 
 Hold fast, a word especially in season at the present time when 
 the foundation truths are being assailed ; and the Scriptures them- 
 selves are treated as though they were only of human authority. 
 " And repent," that is, of all and every departure from this principle. 
 
 " If tlierefore thou shalt not watch, I will come on thee as a thief, 
 and thou shalt not know what hour I will come upon 
 thee." 
 To be overtaken as by a thief, is not the proper poi-tion of the 
 Church. The Son of Man wnll come as a thief to the world that lies 
 in darkness. "But ye, brethren, are not in darkness," says Paul, 
 " that that day should overtake you as a thief " (1 Thess. v. 4). 
 Nevertheless, if believers refuse to watch, the coming of the Lord 
 will take them by surprise. Every living believer will be changed 
 and caught up when the Bridegroom comes ; but the previous com- 
 fort, profit, and blessing of the hope will be lost by those who neglect 
 to watch. 
 
27 
 
 Verse 4. " Thou bast a few names even in Sardis which have not 
 
 defiled their garments ; and they shall walk with Me in 
 
 white [garments] ; for they are worthy." 
 
 There may be individual piety, and separateness of spii-it, in the 
 
 midst of an outward and worldly state of things. Such will have the 
 
 special companionship of their Lord. 
 
 Verses 5, 6. " He that overcometb, the same shall be clothed in 
 
 white raiment [garments] ; and I will not blot out his name 
 
 out of the book of life, but I will confess his name before 
 
 My Father, and before His angels. He that hath an ear, 
 
 let him hear what the Spirit saith unto the churches." 
 
 The overcomer is not contented with walking blamelessly in the 
 
 midst of evil, but rises superior to the evils condemned and forsakes them. 
 
 Human registers may contain the names of many spiritually dead 
 
 amongst those who are registered ; but the names of the overcomers 
 
 remain in the Lamb's Book of Life, never to be blotted out. And 
 
 those who witness a good confession for Christ on earth, in practical 
 
 separation from the evil around, Christ will confess before God and 
 
 the heavenly hosts. 
 
 PHILADELPHIA. 
 
 Ve7-se 7. " And to the angel [messenger] of the church in Phila- 
 delphia write." 
 
 The church in Philadelphia corresponds to the sixth parable in 
 Matt. xiii. 45, 46 : " The kingdom of the heavens is like unto a 
 merchantman seeking goodly pearls ; who, when he had found one 
 pearl of great price, went and sold all that he had, and bought it." 
 This is explained in Eph. v. 25 : *' Christ loved the church, and gave 
 Himself for it ; " again, in 2 Cor. viii. 9 : "Ye know the grace of our 
 Lord Jesus Christ, that, though He was rich, yet for your sakes He 
 became poor." 
 
 The church in Philadelphia represents a work of the Spirit of God 
 of deep and spiritual character, foreshadowed by the reigns of Hezekiah 
 and Josiah (2 Chron. xxix., xxxi., xxxiv., xxxv.). 
 
 Philadelphia signifies brotherly love ; and brotherly love is one of 
 the special features of the acting of the Spirit of God as formative of 
 the Philadelphian church. 
 
 The characteristic truths of the church in Philadelphia, formative 
 of this condition, are — the person of Christ : His holiness, truth, and 
 Lordship, and His relationship to the Church as Bridegroom ; and 
 the Church's relationship to Him as His Body and His Bride. 
 
28 
 
 "What the Church is to Christ comes out especially in the parable 
 of the pearl. It is a pearl of great price, for it is precious to Him as 
 the purchase of His blood ; pure and perfect as the workmanship of 
 the Holy Spirit. For those who compose His body now, and will be 
 presented to Him as His Bride hereafter, are spiritually and eternally 
 one, having been baptized by one Spirit into one body, and made to 
 drink into one Spirit, and are exhorted to maintain the unity of the 
 Spirit in the bond of peace. What the Church is in the flesh as too 
 often seen in outward manifestation, is symbolised by the corruptible 
 flesh of the oyster, in which naturally the peai4 is embedded. But 
 what the Church is spiritually in the estimate of God, and to the 
 heart of Christ, is typified by the exquisite beauty and purity of the 
 pearl ; and by-and-by it will be presented by Christ to Himself a holy 
 church, not having spot or wi-inkle or any such thing. 
 
 " These things saith He that is holy, He that is true. He that hath 
 the key of David, He that openeth, and no one shutteth ; and 
 shutteth, and no one openeth." 
 
 The Lord Jesus was holy in His person, holy in His character, holy 
 in His experience and work — and though made sin for us. Himself 
 knowing no sin — and like the sin-offering under the law, though it was 
 called in the abstract "sin," yet it was also declared to be "holy of 
 holies." 
 
 " He that is true : " the faithful and true Witness ; the truth ; the 
 centre and substance of the truth of God. The brotherly love of 
 Philadelphia is pre-eminently "love in the truth, and for the truth's 
 sake," that truth centering in the person of the Lord Jesus. 
 
 " He that hath the key of David : " the rightful heir of David's 
 royal throne ; the root and the offspring of David ; He Avho in due 
 time will ask for and obtain the sovereignty of the whole earth 
 (Psa. ii.). 
 
 " He that openeth, and no one shutteth ; and shutteth, and no one 
 openeth : " not only King in the future, but Lord in the present ; all 
 authority being given to Him in heaven and upon earth ; and, while 
 waiting till His enemies be made His footstool, sovereign Lord in His 
 own Church. Philadelphia owns this ; and disowns all authority in 
 the Church but His, and that which comes from Him. He alone the 
 opener, and He alone the one who shuts. 
 
 Verse 8. "I know thy works: behold, I have set before thee an 
 
 open door, and no one can shut it; for thou hast a little 
 
 strength, and hast kept My word, and hast not denied My 
 
 name." 
 
 " I know thy works." The Lord Jesus not only looks for the right 
 
29 
 
 profession and confession of His name as the Holy, the True, and the 
 Sovereign One, but He looks for corresponding practice, in conformity 
 with His holiness, truth, and Lordship. And that they should not 
 only have a name to love, but that brotherly love should be carried 
 out in deed and in truth. 
 
 Then comes that word — "Behold." This word only occurs once 
 besides in these addresses to the churches, as in chap. iii. 20 : 
 " Behold, I stand at the door." In the address to the church in 
 Philadelphia it occurs three or four times. It is a word calling for 
 special notice and attention — mark well ! The first " Behold " here is 
 a word to the Philadelphian church. It is a word to those who have 
 love in the truth towards the whole brotherhood of faith ; to those 
 who hold the unsullied holiness of the Son of Man, His truth, present 
 Lordship, and coming kingdom. To such He says. Take notice — 
 " Behold, I have set before thee an open door ; " they may go into all 
 the world, and preach the glad tidings to every creature. It is remark- 
 able, in these days especially, how in all the earth, barriers to the 
 spread of the truth have been broken down. In former times, had the 
 door been opened, false doctrine and human authority might have been 
 proclaimed. Now, the Lord of the whole earth gives a free passport 
 to His servants throughout His whole dominions. To such He says, 
 look not at the apparent obstacles, but behold the open door which I 
 have set before you ; the way is open, enter. 
 
 The reason — "For thou hast a little strength." Not "thou art 
 strong," but "thou hast strength" — little, it may be, but real — the 
 strength of Jesus made perfect in weakness through the energy of the 
 Holy Ghost. A child's arm is on the lever ; but that lever is faith, 
 and the fulcrum the Eock of Ages. The arm of faith lays hold on 
 God, through Christ, and brings in omnipotence. 
 
 Archimedes in vain wished for such a fulcrum, by which to move 
 the world; but faith through the testimony of the Spirit — the enemies 
 themselves being witnesses — " turns the world upside down " (Acts 
 xvii. 6). 
 
 "And hast kept My word, and hast not denied My name." 
 Strict adherence to the word of Christ both as to doctrine and 
 precept, and a testimony and practice which fully owns and in nowise 
 contradicts the name of Christ, as the Holy, the True, and the 
 Sovereign One ; these are the characteristics of the Philadelphian 
 church, composed of such concerning whom the Lord can testify that 
 they are faithful to His truth and name. 
 
 It is a spiritual and internal work widely diffused, and carried on 
 in the energy of the Holy Ghost, which while it honours the Head, 
 
30 
 
 tends at the same time to unite, harmonise, and benefit the members 
 of the body of Christ. It is the antidote to sectarianism, and rot 
 a sect. 
 
 Verse 9. " Behold, I luill make [give] tJie7n [to be] of the synagogne 
 of Satan, which say they are Jews, and are not, but do lie." 
 
 The first " Behold " directs attention to the present period, and to 
 the open door. 
 
 The second "Behold" refers to a subsequent time — the time of 
 strong delusion, after the Lord's coming for His Church, in the interval 
 between His coming for her and His appearing in glory with her. 
 
 It foretells the result of that which is now going on in Christendom, 
 under the guise of formalism and sacerdotalism. Those who now 
 falsely take Jewish standing by returning to the weak and beggarly 
 elements of an outward ritual, and calling themselves God's people 
 without regeneration of the Spirit, will be given over to form the 
 apostate Church, Babylon the Great, the habitation of devils (chap. 
 xviii. 2). 
 
 " Behold, I will make them to come and worship before thy feet, 
 
 and to know that ^ have loved thee." 
 
 This third "Behold" refers to a further subsequent period, when, 
 
 on the Lord's manifestation. He comes to be admired in His saints, 
 
 who will appear with Him in glory, and when the love wherewith He 
 
 loves His own will be publicly apparent (John xvii. 22). 
 
 Verse 10. " Because thou hast kept the word of My patience [or 
 
 endurance], | also will keep thee from the hour of temptation, 
 
 which shall [is about to] come upon all the [habitable] world, 
 
 to try them that dwell upon the earth." 
 
 The church in Philadelphia has fellowship with Christ in His patient 
 
 expectation — first of receiving His Bride, and then His kingdom ; and 
 
 this on the authority of His word — "the word of My patience." 
 
 And the church in Philadelphia has the assurance, from the Lord's 
 own lips, of exemption from the very hour of the coming great tempta- 
 tion, when the signs of the man of sin — the lawless one — will be 
 sufficient to deceive, if possible, the very elect ; the promise of being 
 kept, not merely from the craft and power, but from the hour — the 
 time itself. 
 
 V^7'se 11. "Behold, I come quickly." 
 
 This is the fourth " Behold." 
 
 This marks the era of the Philadelphian church : He is coming 
 quickly ; the end draws near. It is not simply the cry made " Behold 
 the Bridegroom cometh," arousing the Church from her slumbers, to 
 
31 
 
 trim the lamps and go forth to meet Him, but the announcement of 
 the Bridegroom Himself, that He is already at the door, with His 
 hand on the knocker (Luke xii. 36). 
 
 " Hold that fast which thou hast, that no man [no one] take thy 
 crown " [thy Stephanos, or victor's crown]. 
 The little strength, the word, the name, the patient expectation, 
 and the promise of exemption from the coming hour of temptation — 
 "Hold fast." These surrendered, the victor's crown is forfeited. 
 Never was there a period in which this exhortation was more needed 
 than at the present, when not only the special hopes of the Church, 
 but the very foundations of divine truth are assailed (2 Pet. iii. 1-4). 
 
 Verse 12. "Him that overcometh will I make a pillar in the 
 temple of My God ; and he shall go no more out." 
 
 The overcomer in Philadelphia stands firm, and holds fast. For 
 the characteristics being internal, real, and spiritual, the Lord finds 
 fault with nothing. 
 
 Instead of being given over to form part of the synagogue of Satan, 
 the overcomer is made a pillar in the temple of God : not simply a 
 stone — all believers are living stones built up a spiritual house — but 
 a pillar, like Peter, James, and John, conspicuous and sustaining. 
 And his steadfastness on earth will be recompensed by a permanent 
 abiding in the glory. 
 
 " And I will write upon him the name of My God." 
 " My God : " he shall have the stamp of the God and Father of our 
 
 Lord Jesus Christ upon him. 
 
 The writing — the handwriting of Christ Himself, clear, legible, and 
 
 apparent. 
 
 "And the name of the city of My God, which is new Jerusalem, 
 which cometh down out of heaven from My God." 
 Christ will cause the overcomer in Philadelphia to be distinctly 
 recognised in time and in eternity as belonging to the Bride, the 
 Lamb's wife, which is set forth in emblem as the Holy City, the New 
 Jerusalem ; divine and heavenly in its origin, and associated with Him 
 in His kingdom and glory. 
 
 " And / ivill write upon him My new name." 
 To the overcomer in the church in Pergamos, Christ promises to 
 give a white stone, and upon the stone a new name written (chap. iii. 
 12). He Himself when He is manifested in glory, appears as having 
 a name written " which no man knew but He Himself " (chap. xix. 12). 
 In this honour Christ associates the overcomer with Himself. 
 
32 
 
 Verse 1 3. " He that hath an ear, let him hear what the Spirit 
 saith unto the churches." 
 Oh for the opened and anointed ear, that the faintest whisper might 
 be distinctly heard, received, held fast, and acted on ! 
 
 LAODICEA. 
 
 Verse 14. "And unto the angel [messenger] of the church of the 
 Laodiceans [or in Laodicea] write." 
 
 Laodicea probably means "righteous people." 
 
 This seventh and last church corresponds with the seventh parable 
 in Matt. siii. — the parable of the net. 
 
 There are two things which charactei^ise the last stage of the 
 Church's history — outwardly, increased activity in Gospel work ; 
 inwardly, self-righteousness, spiritual pride, and lukewarmness as to 
 the truth and authority of Christ. 
 
 The historical types are Manasseh and Zedekiah (2 Chron. xxsiii , 
 xxxvi.). 
 
 "These things saith the Amen, the faithful and true witness, 
 
 the beginning [or headj of the creation of God." (See Col. i. 
 
 15-18.) 
 
 The Church having dispensationally failed in its testimony for God, 
 
 this testimony is taken up and secured by Christ, " the faithful and 
 
 true Witness," and the upholder of all things. 
 
 Verse 15. "I know thy works, that thou art neither cold nor 
 hot : I would thou wert cold or hot," 
 
 The Church is placed on the earth with a solemn charge, with 
 precious truth; and in the midst of perishing souls, lukewarmness, 
 half-heartedness, will not do, especially as the latter end draws nigh. 
 The world is intensely in earnest. Satan and all the powers of dark- 
 ness, knowing that their time is short, are acting in concert. 
 
 God is in earnest, Christ is in earnest, the Holy Ghost is in 
 earnest. The day for decision is come ; and anything bearing the 
 appearance of half-heartedness or lukewarmness is intolerable to the 
 mind of the Lord Jesus. 
 
 He complains of a want of earnestness, want of life. "You are 
 in a medium condition — not altogether indifferent to the truth of 
 My name, yet there is no corresponding zeal. You have the banner 
 of the truth, but it is not kept floating in the breeze. You are not 
 altogether like the worldly ones, nor are you altogether decided for 
 Me. You do not go to places of fashionable amusement, neither do 
 
33 
 
 you frequent the prayer meeting. You do not, with the sceptic, 
 altogether deny the inspired word, neither do you maintain it in all 
 its integrity. The cross is not altogether set aside, but the Divine 
 glory of the work and the infinite value of the atoning sacrifice is 
 not insisted upon. The evil of sin is not altogether denied, but the 
 enormity of its guilt and the solemnity of its eternal doom are kept 
 out of sight. You are not entirely ignorant of Scriptural truth, but 
 you need life and reality put into the truth you have." 
 
 Verse 16. ''So then, because thou art lukewarm, and neither cold 
 nor hot, I will [am about to] spue thee out of My mouth. " 
 This does not touch for a moment the security of individual 
 believers in Christ, but it foretells the rejection and setting aside of 
 the Church's dispensational testimony on earth. As the Jewish 
 testimony was set aside, in order to bring in the witness of the 
 Church, and the natural branches broken off that the wild olive 
 branches might be graffed in, and the Gentiles put in the place 
 of testimony for God, in like manner, if the Gentile Christian testi- 
 mony becomes a failure through want of earnestness, this also will 
 be set aside, and Israel again become God's witnesses in the earth. 
 (See Rom. xi. 13-25.) 
 
 Verne 17. "Because thou sayest, 'I am rich, and increased with 
 goods, and have need of nothing ; ' and knowest not that 
 tbou art wretched, and miserable [or pitiable], and poor, 
 and blind, and naked : 
 
 Verse 18. "I counsel thee to buy of Me gold tried in the fire, 
 that thou mayest be rich ; and white raiment, that thou 
 mayest be clothed, and that the shame of thy nakedness do 
 not appear : and anoint thine eyes toith eye-salve, that thou 
 mayest see." 
 Laodicea has Philadelphian truth, without Philadelphian faith- 
 fulness and power. The principles of truth which are formative of 
 Philadelphia are held doctrinally, and, instead of practically influenc- 
 ing the character and life, become the dogmas of a sect. 
 
 The completeness of the Church in Christ is seen, without a 
 corresponding sense of personal emptiness, weakness, and nothingness. 
 " Never look within," is the watchword. The blessedness of the 
 eighth of Romans is gloried in, but the application of the seventh of 
 Romans to the believer is denied. 
 
 In Laodicea experimental truth is at a discount. Hence the 
 counsel of the Lord is to bring in His Divine all-sufiiciency into 
 the emptiness of the creature ; to put on Christ practically, in spirit, 
 
 c 
 
34 
 
 character, and walk, so that what is natural may not be seen; and, 
 instead of glorying in Pentecost as a thing merely of the past, to 
 seek and to obtain from Christ the anointing with "fresh oil" — the 
 supply of the Spirit of Jesus Christ for daily need, and the " Spirit 
 of wisdom and revelntion " for fresh discoveries of Divine truth. 
 
 Verse 19. "As many as ^ love [fondly love], I rebuki' and 
 chasten : be zealous therefore and repent." 
 The rebukes and chastenings of the Lord are proofs of His 
 \inchanging love. They are designed to lead to repentance, and to 
 increasing zeal, earnestness, and devotedness. 
 
 Verse 20. " Behold, I stand at the door and knock : if any vmii 
 hear My voice, and open the door, I will come in to him, 
 and will sup with him, and !^c with Me." 
 
 This is the first and only " Behold " in the address. A solemn 
 and important fact is called attention to — "Behold, I stand at the 
 door." Awake to the fact that Christ Himself is outside the Laodi- 
 cean system. 
 
 Instead of the open door of Philadelphia, there is a closed door, 
 and so effectually closed that Christ Himself in His members is 
 shut out. 
 
 The three epsitles of John are strikingly characteristic of the last 
 times of the Church. In the first epistle the doctrine of Christ is 
 clearly stated. In the second epistle the truth of Christ is guarded — 
 the door is shut against those who bring not this true doctrine 
 (verses 10, 11). This is Philadelphian faithfulness. In the third 
 epistle the faithful holders of the truth are shut out ; and not only 
 so, but also those who would receive them (verse 10). The full truth 
 comes out in this address to the Church in Laodicea : Christ Himself 
 is virtually excluded. 
 
 Under the pi^ofession of zeal for truth and church " ground," there 
 may be real lukewarmness as to the person of Christ, But while 
 Christ is outside He is knocking (see Sol. Song, v. 2) ; and when His 
 voice is heard, and the door opened, He will admit the individual into 
 the closest communion with Himself. It is not here so much Christ 
 knocking at the door of the impenitent sinner's heart, though that 
 may be true in its place ; but it is the expression of the Lord's desire 
 to be admitted into more intimate communion with those He loves. 
 
 And this intimate communion with Christ according to the prayer 
 in Eph. iii. lG-19, "strengthened with might by God's Spii'it in the 
 inner man," Christ dwelling in the heart by faith, and all saints 
 admitted into this holy fellowship of brotherly love, this the true 
 antidote to Laodicean lukewarmness. 
 
35 
 
 Verse 21. "To him that overcometh will I grant to sit with !Me 
 in My throne, even as |f also overcame and am set down with 
 My Father in His throne." 
 
 The overcomer, rising superior to the lukewarmness of the age, 
 and to the widespread indifference to vital truth, contends earnestly 
 for the faith once delivered to the saints. He repents at the voice 
 of Christ, and substitutes zeal for his Lord for party spirit. In 
 the consciousness of his own emptiness he opens his heart and soul 
 to the fulness of Christ ; then opens the door to Christ Himself, and 
 to those who are faithful to Him. Fellowship with Clu'ist in His 
 kingdom and glory when He sits on His own throne is the privilege 
 of every true believer ; " for it is a faithful saying, if we suffer we 
 shall also reign with Him." 
 
 But to the overcomer Christ gives the promise, and by the witness 
 of the Holy Ghost within He gives the earnest and the foretaste, thus 
 enabling him to realise beforehand the joy of the coming kingdom. 
 
 Verse 22. " He that hath an ear, let him hear what the Spirit 
 saith unto the churches." 
 This still small voice of the Spirit is only heard in the silence of 
 the soul, in the solemn presence of God, the world shut out, and the 
 busy din of the professing Church equally excluded. 
 
 CHAPTER IV, 
 
 Verse 1. "After this [these things] I looked, and, behold, a door 
 was opened in heaven " [having been and being opened. 
 Perfect 2Jartidple]. (See Ezek. i. 1.) 
 
 We now come to the third division of the Book of Revelation. 
 
 See chapter i. 19. First division : "Write the things which thou 
 hast seen." The opening vision of the first chapter — one like unto the 
 Son of Man, in the midst of the seven golden lampstands. 
 
 Second division : "And the things which are." The present state 
 of things in the chm^ches — " the mystery of the seven golden lamp- 
 stands," as seen by John in spirit in resurrection rest, looking back 
 on the Church's earthly history. 
 
 Third division : "And the things which are about to be after these 
 things." After the Church's earthly history is completed. 
 
 "After these things I looked." 
 
 After John had been shown, in vision and in symbol, the failure of 
 the Church's testimony on earth, he looks out for wdiat is to follow, and 
 
36 
 
 Seeing nothing around him, he looks up. "And, behokl." That word 
 "behold" calls special attention to what follows. "Behold, a door 
 opened in heaven." Not then opened, but "having been and being 
 opened " (perfect participle). 
 
 When everything has failed on earth, then is the time to look up. 
 So, in John xiv., Christ having foretold, in the thirteenth chapter, the 
 failure of all His disciples, and even Peter's denial of Him, goes on to 
 direct His disciples upwards to His Father's house, its many mansions, 
 and the special place He is gone to prepare. 
 
 " Heaven opened," not closed ; no cherubim with flaming sword 
 guarding its entrance. 
 
 This is the third door to which our attention is drawn in these 
 chapters. First, the open door of testimony for those who have kept 
 the word, and have not denied the name of the holy, true, and sovereign 
 Lord (chap. iii. 8). Then the closed door of party bigotry, with Christ 
 outside (chap. iii. 20). Here, "a door opened in heaven." Not then 
 opened. When Jesus expired on Calvary's cross, and the veil of the 
 temple was rent in twain, then the way into the holiest was made 
 manifest ; and to faith it is open still. 
 
 " And the first voice which I heard teas as it were of a trumpet 
 talking vvith me; which said [saying], 'Come up hither.'" 
 
 A trumpet note, giving no uncertain sound to the instructed ear ; 
 not plain ordinary language, but rich symbolic teaching. And John 
 xxi. 21-23 may give us the signification of it. Jesus, in answer to 
 the inquiry of Peter, says of this self-same John who wrote the Book 
 of Revelation, "If I will that he tarry till I come, what is that to 
 thee 1 " By this the other brethren understood that that disciple should 
 not die. But Jesus said not, "He shall not die," but, "If I will that 
 he tarry till I come." These are no random words. There was deep 
 significancy in them. And I believe this vision in the fourth of 
 Eevelation is the interpretation of them ; just as the vision of the 
 transfiguration, as interpreted by Peter in his epistle, was the fulfil- 
 ment of the promise of some standing there not ta.sting death until 
 they had seen the Son of Man coming in His kingdom. 
 
 It has been often asked, " Where do we see the Church caught up 
 in the Book of Revelation?" I answer, "Here." Not stated in plain 
 language — that would have been out of character with the structure of 
 the book, which is symbolic — but representatively in the person of 
 John, and in fulfilment of the symbolic language of the Lord Jesus 
 to him. 
 
 Here, too, I discover in symbol "the voice of the archangel and 
 the trump of God," of 1 Thess. iv. 
 
"Anil I will show thee things which must be hereafter [after these 
 things]." 
 
 Compare chap. i. 19: "The things which are about to be after 
 these things." Things which cannot take place during the present 
 dispensation, while the Comforter is here, but which must come to 
 pass when the present Church history is completed. 
 
 Verse 2. " And immediately I was [o?- became] in the Spirit : and, 
 behold, a throne was set [wiperfect fejise'\ in heaven, and oiie 
 sat [sitting] on the throne." 
 
 John hears the trumpet call, and immediately in spirit he is caught 
 up. Even so, "Behold," says the apostle, " I show you a mystery; we 
 i<hn\] not all sleep, but we shall all be changed, in a moment, in the 
 twinkling of an eye, at the last trump" (1 Cor. xv. 51, 52). "Then 
 we w-hich are alive and remain shall be caught up together with them 
 in the clouds, to meet the Lord in the air : and so shall we ever be 
 with the Lord" (1 Thess. iv. 17). 
 
 So likewise in spirit we must hear the voice of the heavenly Bride- 
 groom saying, "Rise up, my love, my fair one, and come away" (Sol. 
 Song ii. 10), if we would see the things which are coming. 
 
 We must not seek to interpret these coming things by transactions 
 during the present dispensation, as many do. We must not treat as 
 untrue or irrelevant the word of the Lord Jesus before His ascension : 
 " It is not for you to know the times or the seasons, which the Father 
 liath put in His own power" (Acts i. 7). 
 
 But as having boldness to enter into the holiest by the blood of 
 Jesus, in spirit obey the call, "Come up hither," and, taking in spirit 
 our place with Christ in the heavenlies, look back on the Church's 
 earthly history, as symbolised by the seven golden lampstands, inter- 
 preted by the Lord's seven addresses, and then look forward to the 
 things which must be after these things, as shown in vision in the 
 succeeding chapters. 
 
 "And, behold, a throne was set in heaven, and o?ie sitting on the 
 throne." 
 
 This is the second " Behold " in the chapter. A throne established 
 in the heavens. One characteristic of heaven is the throne. " Heaven," 
 says God, " is My throne, and the earth is My footstool." Heaven is 
 the centre of authority, and the centre of power to the universe. 
 
 There is but one will in heaven. Angels never consult their own 
 will, or plan their own pathway. " They do His commandments, 
 hearkening to the voice of His word." One will regulates all without 
 jar or discord. 
 
 I suspect the first discord caused in heaven was by Satan's having 
 
38 
 
 a will of his own, a counter will. And this discord he introduced into 
 this world by tempting our first parents to have and to exercise a wall 
 of their own, instead of carrying out the will of Him who said, " Thou 
 shalt not." 
 
 It is the independent will of man which fills the world with discord, 
 and peoples the bottomless pit with millions of miserable souls. 
 
 God has no pleasure in the death of him that dieth. " He willeth 
 not the death of the sinner." " He is not willing that any should 
 perish, but that all should come to repentance." How comes it, then, 
 that the broad road is thronged from age to age 1 Because man has 
 a will of his own. He is not willing to come to Christ that he might 
 have life. 
 
 What is conversion 1 What is salvation ? What is eternal life ? 
 Letting God have His own will with us. That is it. 
 
 Why are all in heaven so eternally secure, happy, and blessed 1 
 Because there is a throne set in heaven, and One sitting upon it. 
 
 No wonder the Lord Jesus pvit that marvellous prayer into the 
 mouth of His disciples : " Thy will be done also on the earth, as it is 
 in heaven." When this prayer is answered it will be "heaven begun 
 below." 
 
 The starry heavens move on in unbroken harmony. " Not one 
 faileth." This world, it would seem, is the only province in the universe 
 in which God's will is not fulfilled — the only part of the vast machinery 
 which is out of gear. Man has a will of his own. 
 
 *' And one sitting on the throne." There is not only sovereignty, 
 but a Sovereign. Not only one will, but One whose will is law ; and 
 that law the law of love. So that each can say, "Oh, how love I Thy 
 law ! Yea, Thy law is within my heart." 
 
 Those who go in for democracy, chartism, equal rights, what they 
 call liberty, ai^e really going in for the most terrible tyranny — the 
 tyranny of an independent, unsubject will. These are not the politics 
 of heaven, but of hell. Satan is the god of tliis world, but I know not 
 that he will be a prince in hell. I do not know that they will allow 
 him to domineer over them there. They may stand up for equal rights. 
 One ingredient of hell's torment will probably be every one having a 
 ■will of their own ; but if there should bo a despot there, his dominion 
 will not be of love, but of fear. 
 
 Verse 3. " And He that sat [sitteth, or the sitter. Present participle 
 with the article] was to look upon like a jasper and a sardine 
 stone." 
 Precious stones in Scripture are emblematic of various excellences 
 of character, various perfections. 
 
39 
 
 The jasper is a precious stone of various colours — cei-ulean, purple, 
 green, &c. — intermingled. 
 
 It suggests to us the various excellences, attributes, and perfections 
 of Him that sitteth on the throne, blended together and harmonised 
 — the glory and adaptation of Him that sitteth there. 
 
 The sardine stone is the colour of blood. God is not only a Being 
 of Divine perfections harmoniously blended — a God of grace, love, 
 wisdom, and power — but He is a God that taketh vengeance, of strict 
 inflexible justice, a consuming fire; and the blood-red sardine stone 
 may remind us of this. And the time of the vision is the season of the 
 seals, trumpets, and vials. 
 
 " And there was a rainbow round about the throne, in sight like 
 unto an emerald." 
 
 In wrath God remembers mercy. The rainbow is the divinely 
 constituted sign of covenant mercy founded on accepted sacrifice 
 (Gen. viii.). 
 
 In the rainbow the three primitive colours are blended and 
 harmonised, beginning with the blue and ending with the red, with 
 the yellow in the centre, and in their beauteous combinations completing 
 the perfect seven. So in God's covenant-keeping goodness every Divine 
 perfection is harmonised and displayed. 
 
 "A rainbow round about the throne." The circle which now 
 appears broken, as seen from an earthly standpoiat, completed. "What 
 God does we know not now, but we shall know hereafter. The whole 
 circle then will appear complete, the mysteries of His providence will 
 be solved, everlasting love having worked out in time on earth the 
 purposes which will result in everlasting glory in heaven. 
 
 " In sight like unto an emerald." The prevailing tint is green — 
 the characteristic of the earth. So these purposes of God have especial 
 reference to this world. The cross was set up on earth ; on earth the 
 blood of God's spotless Lamb was shed, and in the cross God's plans 
 and purposes centre, and the blood of the everlasting covenant confirms 
 them. 
 
 On this earth, in Eden, the will of God was set aside. In Gethse- 
 mane the Son of Man surrendered His own will, and accepted the will 
 of God, saying " Father, not My will, but Thine, be done." 
 
 In the millennial period the kingdom of God will be established 
 on earth. And when the new heavens and the new earth shall 
 appear, the will of God will be done on earth even as it is done in 
 heaven ; and because of the scenes once transacted upon it, this earth 
 will be an object of peculiar interest to the universe throughout 
 eternity. 
 
40 
 
 Verse 4. " And round about the throne ircre four find twenty 
 seats [thrones] : and upon the seats [thrones] I saw four and 
 twenty elders sitting, clothed in white raiment [gai^ments] ; 
 and they had on their heads [victors'] crowns of gold." 
 
 This is a vision of the "kingdom of God," for God is supreme ; it 
 is also the " kingdom of the heavens," for others are associated with 
 Ilim in the administration of the kingdom. 
 
 In Dan. iv. 26, we have the expression "The heavens do rule;" 
 and in Dan. vii. 18, " The saints of the Most High [or of the heavenlies] 
 shall take the kingdom." This is the "kingdom of the heavens," as so 
 called in the Gospel by Matthew alone. The term " kingdom of God " 
 .shows God to be supreme. 
 
 The conviction I have come to, after many years' consideration and 
 investigation of the subject, is, that these four and twenty elders are 
 the symbolic representatives of the saints of the former dispensation, 
 from Adam and Abel to Pentecost, similar to the elders of the eleventh 
 of Hebrews, who by faith obtained a good report, and, that they might 
 obtain a better resurrection, were faithful unto death, and gained the 
 victor's crown ; who also, in the twelfth chapter of Hebrews, are 
 described as the " spirits of just men made perfect," in distinction from 
 the " church of the firstborn." 
 
 Their robes are white through the blood of the Lamb, and on their 
 brows are seen the victor's wTeath, for they have fought the fight, 
 and have finished their course, and have now sat down. 
 
 Verse 5. "And out of the throne proceeded lightnings and 
 thunderings and voices." 
 The aspect of the throne during this intervening period between 
 the coming of our Lord Jesus Christ, and our gathering together unto 
 Him, and His manifestation to the world — the last week of Daniel's 
 seventy weeks of years — takes the Sinai character. This is the time 
 when " God's judgments are on the earth " — the time of the seals, 
 trumpets, and vials. 
 
 " And seven lamps of fire burning before the throne, which are the 
 seven Spirits of God." 
 In place of the seven golden lampstands around the Son of Man, 
 we have now seven lamps of fire burning before the throne. The 
 Spirit of God is no longer seen as maintaining spiritual testimony in 
 the churches on earth to the truth of God and of Clirist. He is here 
 seen in all His Divine perfection and sovereignty, and in His 
 transcendent holiness and vehement jealousy for truth. The Com- 
 forter has completed His mission. The bride has been wooed and won. 
 The Divine EHezer ["God my helper"] has conducted the spiritual 
 
il 
 
 Rebekah across the desert, and presented her to the heavenly Isaac, the 
 beloved Son who has been obedient unto death and was raised again, 
 and who has come forth to meet her. 
 
 Verse 6. " And before the throne there was a sea of glass like unto 
 crvstal." 
 
 In the tabernacle and the temple we have the patterns of things in 
 the heavens ; in these apocalyptic visions we have the heavenly things 
 themselves. This sea of glass corresponds with the laver of the taber- 
 nacle, and the brazen sea of Solomon's temple. But it is no longer the 
 provision of water for the putting away of the defilement of the 
 wilderness or of the land, but that which represents the Jixed puritij 
 of heaven, the holiness which becomes the presence of God. Holiness 
 has its settled home there. 
 
 In the temple of Ezekiel there is neither laver or brazen sea men- 
 tioned, but living water issuing from under the threshold which flows 
 round on the south side of the altar, the place occupied by the brazen 
 sea in Solomon's temple ; flowing forth on the east, widening and 
 deepening in its flow, diffusing life and fertility in its course. An 
 emblem of life in the Spirit which needs no purification, for the 
 Spirit of God is holy, and the life which He communicates is divinely 
 pure. 
 
 In Eev. xxii. 1 this living water is seen proceeding from the throne 
 of God and of the Lamb. 
 
 "And in ihe midst of the throne, and round about the throne, 
 icere four beasts [living ones], full of eyes before and 
 behind." 
 
 There are three positions in connection with the throne of God 
 pointed out in Revelation. First, "before the throne" (chap. vii.). 
 " After these things I beheld, and, lo, a great multitude, which no man 
 could number, out of all nations, and kindreds, and peoples, and 
 tongues, standing before the throne and before the Lamb." A position 
 of peculiar honour, a dignity which Gabriel delights to mention as the 
 highest honour to which an angel could aspire: "I am Gabriel, that 
 stand in the presence of God " (Luke i. 19). 
 
 Second, " round about the throne " (verse 4). ISTot simply 
 " before " — it comprehends that — but " round abovit," giving the idea of 
 closer association, more intimate connection. Not simply standing to 
 serve, but sitting on thrones, and sharing in the reign. The position 
 of the raised saints of the former dispensation. 
 
 But here, in the sixth verse, we have a position of still greater 
 privilege — " ix the midst of the throne, and round about the 
 throne." Kot only sitting down with Abraham, Isaac, and Jacob in 
 
42 
 
 the kingdom of God, and sharing it with the saints of the heavenlies ; 
 not onl}' privilege, honour, blessedness, but union with Him who is there. 
 
 Union with whom 1 See chap. v. 6 : " And I beheld, and, lo, in 
 the midst of the throne and of the four living ones, and in the midst 
 of the elders, stood a Lamb as it had been slain." 
 
 These living ones not only stand before the throne and serve, as 
 redeemed unto God by the blood of the Lamb — not only sit on thrones 
 as the elders — they are one with the Lamb in the midst of the throne, 
 " members of His body, of His flesh, and of His bones," raised up 
 together and made to sit together in Him and with Him in the heavens. 
 For when God "raised Him from the dead, and set Him on His own 
 right hand in the heavenlies," He " gave Him to be head over all 
 things to the Church, which is His body, the fulness of Him that 
 lilleth all in all." 
 
 The elders who detained a good report through faith looked for a 
 city which hath foundations, and a heavenly inheritance, and they 
 have now in the time of the vision been put in full possession ; but 
 the perfection of the kingdom was not reached when the four and 
 twenty elders were seated on their thrones, God having provided some 
 better thing for us, that they without us should not be made perfect. 
 And this better thing is the Church of the living God in its oneness 
 with the Lamb in the midst of the throne. 
 
 " Four living ones," as instinct with Divine, spiritual, and eternal 
 life. "Full of eyes before and behind," that is, full of intelligence 
 of things coming and past. 
 
 These living ones remind us of the cherubim described in Ezek. i. 
 The leading thought, I believe, connected with the cherubim is the 
 agency which God employs for the communication of His mind, the 
 performance of His will, and the manifestation of His glory — first, 
 ANGELIC, as at the east of the Garden of Eden (Gen. iii. 24) ; then 
 purely spiritual and divine, as on the propitiatory of the ark (Ex. 
 XXV. 18) ; then the whole company of the redeemed in glory, as 
 shown by the larger cherubim in Solomon's temple, of olive wood, 
 covered with gold, typical of the spiritual and raised bodies of the 
 saints in glory ; then prophetic agency, as seen in Ezek. i., &c. ; but 
 here, in the four living ones of the Apocalypse, the Church of the 
 firstborn written in heaven, the members of the body of Christ in resur- 
 lection glory in association with the Lamb. 
 
 Verse 7. " And the first beast [living one] was like a lion." 
 The emblem of strength, majesty, courage, and magnanimity. 
 
 " And the second beast [living one] like a calf." 
 The emblem of patient continuance in service and subjection. 
 
43 
 
 In Ezekiel it is the ox, hex-e the calf, suggesting the thought of 
 eternal youth for an eternity of service. 
 
 "And the third beast [living one] had [having] a [the] face as a man." 
 The emblem of intelligence and sympathy. 
 
 " And the fourth beast [living one] was like a flying eagle." 
 The eagle is noted for its piercing vision and powerful wing — the 
 prophetic character. 
 
 Verse 8. " And the four beasts [living ones] had each of them 
 
 six wings about liim." 
 
 The uses of these are explained in Isa. vi., speaking of the seraphim, 
 
 or burning ones : " With twain he covered his face " — the token of 
 
 reverence ; " with twain he covered his feet " — the token of humility ; 
 
 " and with twain he did fly " — activity in service. 
 
 " And tJtey ivere full of eyes within." 
 Not only having a knowledge of the ]Dast and future, as in verse 6, 
 but also internal spiritual intelligence, knowing as they are known. 
 
 " And they rest not day and night saying, ' Holy, holy, holy, 
 Lord [Jehovah] God Almighty, which was [ever was], and 
 is [ever is], and is to come [which ever is to come].' " 
 Untiring, unceasing service, worship, praise, to the everlasting, hoi}-, 
 and almighty triune God. 
 
 Verses 9, 10. "And when those beasts [living ones] give glory 
 
 and honour and thanks to Him that sat [sitteth] on the 
 
 throne, who liveth for ever and ever, the four and twenty 
 
 elders fall down before Him that sat [sitteth] on the throne, 
 
 and worship Him that liveth for ever and ever." 
 
 Next to the Lamb in the midst of the assemblj^, with whom the 
 
 song originates (Ps. xxii. 22), are the leaders of the chorus of the 
 
 skies, the church of the firstborn ; then the four and twenty elders, 
 
 representing the redeemed from Abel to Pentecost ; and then the 
 
 " gi-eat congregation " (Ps. xxii. 25) — that is, the heavenly hosts, take 
 
 up the strain in ever widening circles, till the unlimited universe is 
 
 filled with Jehovah's praise. 
 
 " And cast their crowns [victors' crowns] before the throne, 
 
 saying, 
 Verse IL "Thou art worthy, O Lord [Jehovah] to receive glory 
 and honour and power : for '^^qxx hast created all things, 
 and for Thy pleasure [or because of Thy will] they are and 
 were created." 
 A beautiful and expressive action, signifying " Not unto us, not 
 
44 
 
 unto us, but unto Thy name be the glory." A nol)le ascription of 
 praise. As with God originated creation at the first, so with Him 
 also originated the purpose to head up all things in Christ, whereby 
 the stability and blessedness of creation is secured for all eternity. 
 
 CHAPTER Y. 
 
 T>r.N'e 1. " And I saw in [or on] the right hand of Him that 
 sat [sitteth] on the throne a book [or roll of a book, (ii3}Joi\ 
 written within and on the backside, sealed with seven 
 seals." 
 
 For similarity of expression we will refer to Ezek. ii. 9, 10 : "And 
 when I looked, behold, a hand \cas sent unto me ; and, lo, a roll of a 
 book was therein j and he spread it before me ; and it ims written 
 within and without : and there ivas written therein lamentations, and 
 mourning, and woe." 
 
 The eternal God, the Majesty of heaven, is He that sitteth upon 
 the throne, and especially God the Father. 
 
 "A roll of a book." The ancient books were made of skins or 
 parchments, sewn together and rolled up ; in reading, unrolled with 
 one hand and rolled up with the other. 
 
 To understand the sealing with seven seals, we will suppose seven 
 skins of parchment, written on both sides, and joined together, one skin 
 rolled up and sealed, and then another, until all seven were sealed. 
 
 There are purposes in the mind of God and in the hand of the 
 Almighty, but there are obstacles to their accomplishment ; there are 
 seven seals. Though that mind is the mind of infinite Wisdom, and 
 that hand is the hand of Omnipotence, there is a sevenfold hindrance 
 to their accomplishment (and seven is the number of perfection). 
 
 " For justice hath withstood 
 The purposes of love." 
 
 Though the roll of the book was written on both sides — everything 
 matured, all planned and perfected, nothing left to contingency, all 
 pi-ovided for in the mind of Him who is omniscient — still there are 
 hindrances : hindrances on the part of man — unbelief and sin opposing 
 a barrier to the influx of goodness, love, and grace; infinite justice, 
 lioliness, and truth to be met and satisfied. And when one obstacle is 
 overcome, then anothei-, and yet another, until the perfect number is 
 accomplished. 
 
45 
 
 Verses 2, 3. "And I saw a strong angel proclaiming with a loud 
 
 voice, ' Who is worthy to open the book, and to loose the seals 
 
 thereof ? ' And no man [no one] in the heaven, nor in [on 
 
 the] earth, neither under the earth, was able to open the 
 
 book, neither to look thereon." 
 
 " Who ? who ? who ? " goes forth from the voice of the mighty 
 
 angel. " Who ? who 1 who ? " comes back in echo from the universe 
 
 around. No one — not simply man, but no one in heaven or earth — is 
 
 found worthy or able to open the book, or to loose the seals. 
 
 Verse 4. " And I wept much, because no one was found worthy to 
 open and to read the book, neither to look thereon." 
 What a disappointment to the heart of John ! No one is found 
 worthy either to open, to read, or even to look on the book ; not even the 
 archangel Michael is worthy, whose name signifies "Who like God?" 
 or Gabriel is able, whose name means " The Power of God ; " for if it is 
 a question of worthiness, none is worthy ; and if it is a question of 
 power, none is able. 
 
 Verse 5. " And one of the elders saith u^nto me, ' Weep not : 
 behold, the Lion [which is] of the tribe of Judah, the Root 
 of David, hatJt, prevailed to open the book, and to loose the 
 seven seals thereof.'" 
 
 In this dilemma — John weeping, the universe silent, no response to 
 the cry — one of the elders, that is, one of the spirits of just men made 
 perfect, around the throne, one in the secret council of God, bids him 
 dry his tears. 
 
 " Behold ! " Another of those wondrous " Beholds " which gem the 
 pages of the sacred word. " Behold, the Lion of the tribe of Judah " — 
 of Judah, the royal tribe, whose emblem was the lion — the Shiloh that 
 was to come. " The Root of David " — David's Lord, as well as David's 
 Son. 
 
 "Prevailed," not simply "hath prevailed." The statement of a 
 fact accomplished at a definite period. When did He prevail ? What 
 gave Him the title to take the book and open it ? The answer is given 
 in verse 9 : " Thou art worthy to take the book, and to open the seals 
 thereof : for Thou wast slain, and didst redeem us to God by Thy 
 blood." 
 
 It was at the cross of Calvary that the Lion of the tribe of Judah 
 prevailed. Redemption through His blood as the Lamb of God gave 
 Him title to open the book. 
 
 This removes every barrier to the accomplishment of the Divine 
 purposes of grace and love towards Israel, and towards the earth, and 
 man. 
 
46 
 
 Verse 6. " And I beheld, and, lo, in the midst of the throne and of 
 the four beasts [living ones], and in the midst of the elders, 
 stood a [young] Lamb [acv/oi-] as it had been slain." 
 
 " Lo ! " "Behold!" Another wonder before unnoticed. "A Lamb 
 as it had been slain." Notice how the symbols change, for this is a 
 book of symbols. 
 
 The angel says, " Behold, the Lion ; " John looked, and beheld a 
 Lamb. They are both symbols of the same person — the Lion in His 
 majestic, mighty power ; the Lamb in His gentleness of atoning sacri- 
 fice. Mighty, but mighty to save ; majesty, meekness, and salvation 
 combined, 
 
 "Jesus in the midst." How the Spirit of God always put Him in 
 the centre place ! In the bosom of the Father, as the centre of Divine 
 affection. His eternal dwelling-place ; on the cross, a malefactor on 
 either hand, and "Jesus in the midst;" in the Church, where two or 
 three are gathered together unto His name, there He is in the midst 
 of them ; here, in the midst of the throne, in the centre of majesty, 
 glory, dominion, and praise, and in the midst of the living ones and 
 elders, the centre of the redeemed in heavenly glory. 
 
 "A young Lamb," in all the vigour of immortal youth. 
 
 "As having been slain." The memorials of Calvary will never be 
 effaced; those pierced hands and feet and riven side will witness 
 throughout eternity to redemption's completed work— everlasting monu- 
 ments of redeeming grace and love. In incarnation and redemption 
 God put His stamp upon humanity, but in resurrection, in the Person 
 of the risen Christ, who is the image of God, the results of incarnation 
 and redemption leave their impress upon Deity for all eternity. Every 
 work of Almighty power throughout eternity will bear the impress of 
 those pierced hands, every footstep of onward progress will leave the 
 imprint of those nail-pierced feet, and that opened side will afford to 
 an admiring and adoring universe an insight into the heart of Divine 
 and infinite love such as was never seen befoi'e, and to be seen in such 
 perfection nowhere else. 
 
 " Stood " [having stood and standing, perfect participle\ These 
 figures of sitting and standing are emblematical. As to redemption's 
 completed woi'k, He has for ever sat down ; but when occasion calls for 
 it He stands, as when dying Stephen saw Him. 
 
 We have here " God manifest in flesh," the brightness of Divine 
 glory shining in the person of Immanuel : the actings of God, the 
 WAYS of God, the heart of God, revealed in redemption, and in the person 
 of the Redeemer, as nowhere else. We may see much of the handiwork 
 of God in creation, many of His wondrous ways in providence, much 
 of His lovingkindness and bounty when He opens His hand and satis- 
 
47 
 
 lies the desire of every living thing ; but in Calvary's cross under an 
 eclipse, and on the throne of God in unveiled glory, every perfection of 
 Godhead shines forth. 
 
 Those hands of Immanuel were ever active in His lifetime, those 
 feet ever going about doing good, that heart beating in untiring love. 
 But when those hands and feet were transfixed to Calvary's cross, the 
 love of that heart was seen as never seen before. " Having loved His 
 own which were in the world, He loved them unto the end." 
 
 The Father's eye in infinite love rested on those actings and walkings 
 of obedient love on earth while He was living and serving here. Again 
 and again comes forth the approving voice : " This is My beloved Son, 
 in whom I am well pleased." But never was the Father's heart so 
 stirred in its boundless depths, as when the beloved Son, obedient unto 
 death, expired on Calvary's cross. To this Jesus Himself witnessed : 
 "Therefore doth My Father love Me, because I lay down My life." 
 
 God has provided that these memorials of redeeming love should be 
 seen by every eye throughout eternity. 
 
 "Having seven horns and seven eyes, which are the seven Spirits 
 of God sent forth into all the earth." 
 
 Jesus is here seen as the ascended Man in full possession of the 
 plenitude of the Spirit in the perfection of His power and wisdom. 
 
 The Holy Ghost is not represented here as the Comforter, His com- 
 mission as such having been accomplished when the Church is completed. 
 He is no longer seen as taking out of the Gentiles a people for the name 
 of God, and forming a bride for His Son ; but as sent forth into all the 
 earth, to prepare a multitude which no man can number out of every 
 nation, and kindred, and people, and tongue, for the scenes of the great 
 tribulation, who being faithful unto death, and having washed their 
 robes in the blood of the Lamb, will stand before God and share in 
 the first resurrection. For " when the enemy shall come in like a 
 flood, the Spirit of Jehovah shall lift up a standard against him " 
 (Isa. lix. 19}. 
 
 Verse 7. "And He came, and took [hath taken] the book out of 
 
 the right hand of Him that sat [sitteth] upon the throne." 
 
 The Lamb is seen in the vision as coming and taking the book. 
 
 But His accomplished work in redemption has given Him the title to 
 
 open it ; and to take the fulfilment of the Divine purposes into His own 
 
 hands. 
 
 Verse 8, " And when He had taken the book, the four beasts 
 [living ones] and the four and twenty elders fell down before 
 the Lamb, having every one [or each] of them harps, and 
 
48 
 
 golden vials [or bowls] full of odours, which are the prayers 
 of [the] saints." 
 
 The redeemed of the past and present dispensations, as seen in vision, 
 fall down as worshippers. The harps express their capacity for praise 
 according to the claims of redeeming love ; and the golden vials (or 
 howls) symbolise their priestly office. And these vials are full of odours, 
 which are interpreted to be the prayers of the saints. What saints ? 
 Not those of the present dispensation, but the saints on earth during 
 the last week of Daniel's seventy weeks of years ; for that is the period 
 contemplated in the vision. These saints will be pi-e-eminently a 
 praying people. The Book of Psalms, with its five divisions, is 
 especially prepared and compiled for their use ; — in spirit adapted to 
 saints in all ages, but as to circumstances, events, and characters, 
 peculiarly designed and adapted to those exposed to the wiles and per- 
 t+ecution of the Lawless One in the latter times. It is only when read 
 in this light that the Psalms can be thoroughly understood. 
 
 The memorial of their prayers on earth will be presented by this 
 raised and heavenly priesthood above. To this the Psalmist alludes in 
 Ps. cxli. 2 : " Let my prayer be set forth before Thee as incense, and 
 the lifting up of my hands as the evening oblation." 
 
 Verse 9. "And they sung [sing] a new song, saying, 'Thou art 
 
 worthy to take the book, and to open the seals thereof : for 
 
 Thou wast slain, and hast redeemed [didst redeem] us to God 
 
 by Thy blood out of every kindred, and tongue, and people 
 
 and nation.' " 
 
 Though the word " us " is omitted by some MSS., the weight of 
 
 evidence is in its favour. The four living ones and the four and twenty 
 
 elders are the representatives of those who by the blood of the Lamb 
 
 have been redeemed unto God, not from Israel only, but from all nations 
 
 of the earth ; and they praise God for it, and extol the Lamb. 
 
 Verse 10. " And hast made [didst make] us [or them] unto our 
 God, kings and priests, and we [or they] shall reign on the 
 earth." 
 There is a difference in the reading of Greek MSS. in this verse. 
 The Textus Peceptus reads " didst make us," and " we shall reign." 
 And this is true of all the redeemed. See chap. i. 6, " Made us kings and 
 priests unto God and His Father." Some MSS. read, " And didst make 
 them," and "they shall reign." And this is true also of the saints who 
 will be called to pass through the scenes of the last prophetic week 
 of years, and the times of Antichrist. They too shall be kings and 
 priests and share in the millennial kingdom. 
 
■49 
 
 Verses 11, 12. "And I beheld, and I heard tJie voice of many 
 
 angels round about the throne and the beasts [living ones] 
 
 and the elders : and the number of them was ten thousand 
 
 times ten thousand, and thousands of thousands [or myriads 
 
 of myriads] ; saying with a loud voice, ' Worthy is the Lamb 
 
 that was slain to receive power, and riches, and wisdom, and 
 
 strength, and honour, and glory, and blessing.' " 
 
 The "innumerable company of angels" in "general assembly" 
 
 (Heb. xii. 22, 23) then unite with the redeemed in giving honour and 
 
 glory to the Lamb. 
 
 They acquiesce in the Divine arrangement that the One who was 
 once made a little lower than the angels for the suffering of death 
 should be exalted far above all " principality, and power, and might, and 
 dominion," and "be crowned with glory and honour." 
 
 Verse 13. "And every creature which is in the heaven, and on 
 
 the earth, and under [underneath] the earth, and such as 
 
 are in [on] the sea, and all that are in them, heard I saying, 
 
 ' Blessing, and honour, and glory, and power, be unto Him 
 
 that sitteth upon the throne, and unto the Lamb for ever 
 
 and ever. ' " 
 
 The blessings of redemption are not confined to this present world : 
 
 the whole creation shares them ; not, indeed, in the way of deliverance 
 
 out of the effects of sin and transgression, but in the way of preservation 
 
 from them. All things are reconciled through that blood, " whether 
 
 they be things on the earth, or things in the heavens " (Col. i. 20). 
 
 When the world's history is completed, after the final outbreak of 
 evil, at the close of the Millennium, all evil will be banished to the 
 lake of eternal fire ; there shall be no more suffering, no more death, 
 neither sorrow nor sin, in the eternity to come; for God has purposed 
 that in the dispensation of the fulness of times all things shall be 
 headed up in Christ the second Adam, in Whom from henceforth the 
 unfailing blessedness of the whole universe will be secured. Hence 
 the entire universe joins this ascription of j) liaise unto Him that sitteth 
 upon the throne, and unto the Lamb, 
 
 Verse 14. "And the four beasts [living ones] said, 'Amen.' And 
 the four and twenty elders fell down and worshipped Him 
 that liveth for ever and ever." 
 The redeemed take up the song and complete it, and worship closes 
 the scene. 
 
CHAPTER VI. 
 
 Verse 1. "And I saw when the Lamb opened one of the seals, and 
 
 I heard as it wei-e the noise of thunder, one of the four living 
 
 ones saying, 'Come and see.' " 
 
 We have in this chapter the opening of the seals, thus making 
 
 known to us the purposes of God ; the time for the accomplishment of 
 
 those purposes is yet future, awaiting the removal of the Church, and 
 
 the completion of the present dispensation. 
 
 TVr.s-rt 2. "And I saw, and behold a white horse: and he that 
 sat on him had [having] a bow ; and a crown [a victor's crown] 
 was given unto him : and he went forth conquering, and to 
 'Conquer." 
 
 The white horse is the emblem of military imperial power. And 
 there is one to exercise it, a sitter on the horse ; having a bow, not a 
 sword, the instrument of indiscriminate slaughter, but a bow to single 
 out and to destroy individuals who may resist his will. 
 
 Though he comes fox-ward with authority to put any one to death, 
 he wears no crown, but one is given to him ; not a diadem, the regal 
 crown, but a Stephanos or victor's crown. It is not a diadem inherited, 
 but a victor's crown given. So Napoleon I. and Napoleon III., after 
 grasping the military power of the nation, each were voted Emperor of 
 the French. 
 
 Thus in the possession of imperial power, the people's king, he goes 
 forth conquering and to conquer, extending his empire on every hand. 
 
 The interpi'etation of these six seals we have given us in a most 
 clear and convincing manner in Matt. xxiv. 4 : "And Jesus answered 
 and said unto them, 'Take heed that no one deceive you, for many 
 shall come in My name, saying, I am Christ : and shall deceive many.' " 
 See also 1 John ii. 18: "Ye heard that the Antichrist shall come; 
 even now are there many Antichrists." 
 
 This coming of Antichrist to usurp, and to have given to him the 
 empire of the world, is set before us in the first-opeued seal. 
 
 rt'r.sY's 3, 4. "And when He had opened the second .seal, I heard 
 the second beast [living one] say [saying], 'Come and see.' 
 And there went out another horse fliat v:as red : and potcer 
 was given to him that sat thereon to take peace from the 
 earth, and that they should kill one another : and there was 
 given unto him a great sword." 
 Coni})are Zechariah vi. 1-3: "And I turned, and lifted up mine 
 
51 
 
 eyes, and looked, and, behold, there came four chariots out from between 
 two mountains ; and the mountains ivere mountains of brass. In the 
 first chariot were red horses ; and in the second chariot black horses ; 
 and in the third chariot white horses, and in the fourth chariot grisled 
 and bay horses." 
 
 This is explained in Ezek. xiv. 21 : "Thus saith the Lord Jehovah, 
 How much more when I send My four soi^e judgments upon Jerusalem, 
 sword, and famine, and noisome beast, and pestilence ? " 
 
 The red horse is the emblem of bloodshed and carnage ; as Matt. 
 xxiv. 6, 7: "And ye shall hear of wai'S and rumours of wars. . . . 
 For nation shall rise against nation, and kingdom against kingdom." 
 
 Verses 5, 6. " And when He had opened the third seal, I heard 
 the third beast [living one] saying, ' Come and see.' And I 
 beheld, and lo a black horse ; and he that sat on him having 
 a pair of balances in his hand. And I heard a voice in the 
 midst of the four beasts [living ones] saying, 'A measure 
 of wheat for a penny [denarius], and three measures of 
 barley for a penny [denarius] ; and see thou hurt not the oil 
 and the wine." 
 
 This is the emblem of scarcity and famine, while the luxuries of 
 tlie rich are left untouched. 
 
 So Matt. xxiv. 7 : " And there shall be famines." 
 
 Verse 7. " And when He had opened the fourth seal, I heard ilie 
 voice of the fourth beast [living one] saying, 'Come and see.' 
 And I looked, and behold a pale horse [a sallow or greenish 
 horse] : and his name that sat on him ivas Death, and hell 
 [Hades] followed with him. And power [authority] was given 
 unto them over the fourth part of the earth, to kill with 
 sword, and with hunger, and with death, and with [by] the 
 wild beasts of the earth." 
 The first result of largely extended warfare is famine : the fields 
 left uncultivated or devastated, then follows pestilence and death. 
 
 So Matt. xxiv. 7, 8 : " And pestilences, and earthquakes, in divers 
 places. But all these rwe the beginning of sorrows" {or throes). 
 
 The first four seals refer to the events of the first three years and a 
 half of Daniel's last or seventieth week of years. The beginning of 
 sorrows : afterwards come the times of gieat tribulation. 
 
 Verses 9-11. "And when He had opened the fifth seal, I saw 
 xmder the altar the souls of them that were slain for the word 
 of God, and for the testimony which they held : and they 
 cried with a loud voice, saying, ' How long \or until when], O 
 
52 
 
 Lord [Sovereign Lord], holy and true, dost Thou not judge 
 and avenge our blood on them that dwell on the earth 1 ' 
 And white robes wei*e given unto every one of them [each of 
 them] ; and it was said unto them, that they should rest yet 
 for a little season, until their fellow-servants also and their 
 brethren, that should be killed as they tcere, should be 
 fulfilled." 
 This fifth seal is largely and fully gone into by the Lord Jesus in 
 Matt. xxiv. 9-22. 
 
 It is the time when the Antichrist, the lawless one, having broken 
 his covenant and taken away the daily sacrifice at Jerusalem, sets up 
 the abomination of desolation, and also sets himself in the temple of 
 Clod, as God ; when the godly flee, and persecution commences ; the 
 time of the great tribulation. Those slain are divided into two classes : 
 those who are at first slain for the word of God and for the testimony 
 of Jesus — these are seen here as the souls under the altar ; the other 
 company are those subsequently slain because they will not worship 
 the beast. 
 
 Verses 12-17. "And I beheld when lie liad opened the sixth seal, 
 
 and, lo, there came a great earthquake ; and the sun became 
 
 black as sackcloth of hair, and the moon became as blood ; 
 
 and the stars of heaven fell unto the earth, even as a fig tree 
 
 casteth her untimely figs, when she is shaken by a mighty 
 
 wind. And the heaven departed as a scroll when it is rolled 
 
 together ; and every mountain and island were moved out of 
 
 their places. And the kings of the earth, and the great men, 
 
 and the rich men, and the chief captains, and the mighty 
 
 men, and every bondman,^ and every free man, hid themselves 
 
 in the dens and in the rocks of the mountains ; and said to 
 
 the mountains and to the rocks, ' Fall on us, and hide us 
 
 from the face of Him that sitteth on the throne, and from 
 
 the wrath of the Lamb : for the great day of His wrath is 
 
 come ; and who shall be \()V is] able to stand ? ' " 
 
 This corresponds exactly with the words of the Lord in Matt. 
 
 xxiv. 29 : " Immediately after the tribulation of those days shall the 
 
 sun be darkened, and the moon shall not give her light, and the stars 
 
 shall fall from heaven, and the powers of the heavens shall be shaken : 
 
 and then shall appear the sign of the Son of Man in heaven : and then 
 
 shall all the tribes of the earth mourn." 
 
 All these are premonitory signs; as yet the Son of Man Himself 
 has not appeared. The sixth seal brings the prophecy up to this 
 period, and there leaves it. 
 
53 
 
 Thus we find that these six seals conduct us tlirough a certain 
 aspect of the scenes of the last seven years, till the period " immediately 
 after the tribulation of those days." 
 
 In the next chapter the spirit of prophecy goes back and fills up 
 the picture with another aspect of the same period. 
 
 CHArTER VII. 
 
 Verse 1. "And after these things I saw four angels standing on 
 
 the four corners of the earth, holding the four winds of the 
 
 earth, that the wind should not blow on the earth, nor on the 
 
 sea, nor on any tree." 
 
 This chapter comes in, parenthetically, between the sixth, and 
 
 seventh seal, showing us certain things that must take place during 
 
 the seven years, and previous to the opening of the seventh seal. 
 
 The four horses, the four winds, and the four angels are closely 
 associated (see Zech. vi. 1-8). They represent the agency that God 
 employs in His providential government on the earth. 
 
 Vei'ses 2, 3. "And I saw another angel ascending from tlie east, 
 
 having the seal of the living God : and he cried with a loud 
 
 voice to the four angels, to whom it was given to hurt the 
 
 earth and the sea, saying, ' Hurt not the earth, neither the 
 
 sea, nor the trees, till we have sealed the servants of our God 
 
 in their foreheads.' " 
 
 At the commencement of the last week of Daniel's seventy weeks 
 
 of years, before any of the coming providential judgments of God on 
 
 the earth can take place, certain of the servants of God will be sealed 
 
 for preservation. 
 
 Before the going forth of the lawless one in imperial despotic power, 
 and before the wars, famines, pestilences, and persecutions which will 
 follow, as symbolised by the first five seals, these servants of God must 
 be secured from danger. 
 
 Verse 4. " And I heard the number of them which were sealed ; 
 
 and there -icere sealed a hundred and forty and four thousand 
 
 of all tlie tribes [every tribe] of the children of Israel." 
 
 Verses 5-8. " Of the tribe of Juda," &c., &c. 
 
 Whether we take the number one hundred and forty-four thousand 
 
 literally or symbolically, they represent the preserved of Israel, the 
 
 nucleus of the coming Millennial kingdom. These, according to 
 
54 
 
 Psalm xci., will be preserved in the providence of God, under tbe 
 especial charge of the elect angels, from all the dangers of this eventful 
 period, and finally, with those saved of Israel, when the Deliverer 
 comes (Rom. xi. 26), will compose the kingdom under the reign of 
 the Messiah. 
 
 Verses 9, 10. "After this [these things] I beheld, and, lo, a great 
 multitude, which no man [no one] could [was able to] number, 
 out of all nations, and kindreds, and people, and tongues, stood 
 [standing] before the throne, and before the Lamb, clothed 
 with white robes, and palms in their hands ; and cried [crying] 
 with a loud voice, saying, ' Salvation to our God which sitteth 
 upon the throne, and unto the Lamb." 
 Just as the Levites were not numbered among the children of Israel 
 for the land (Num. i. 47-50), so these great multitudes are not num- 
 bered for the earth in the Millennial kingdom. They have their portion 
 in God, and their inheritance is heavenly. And they Avill not be taken 
 exclusively from Israel, as were the hundred and forty-four thousand, 
 but from both Jews and Gentiles of every nationality. For during 
 this period of human activity and Satanic delusion the Holy Ghost, 
 in the plenitude of His power " as the seven Spirits of God sent forth 
 into all the earth," will do a world-wide work, the results of which will 
 be seen in this vast multitude who will not only stand firm, but will 
 seal their testimony with their blood. 
 
 They ascribe their salvation to God in His sovereignty, and to the 
 Lamb in His atoning sacrifice. 
 
 Verses 11, 12. "And all the angels stood round about the throne, 
 
 and about the elders and the four beasts [living ones], and fell 
 
 before the throne on their faces, and worshipped God, saying, 
 
 ' Amen. Blessing, and glory, and wisdom, and thanksgiving, 
 
 and honour, and power, and might, be unto our God for ever 
 
 and ever. Amen.' " 
 
 God is the God of angels as well as of the redeemed from among 
 
 men; and angels share in the eternal results of redemption's work. 
 
 Not as being saved out of evil, but as being preserved from evil ; all 
 
 things in heaven as well as in earth God having headed up in Christ 
 
 (Eph. i. 10). Hence angels join in the praises of the redeemed — yet 
 
 in a chorus of their own. 
 
 Verses 13-17, "And one of the elders answered, saying unto me, 
 ' What [Who] are these which are arrayed in white robes ? 
 and whence came they?' And I said unto him, 'Sir, tijou 
 knowest.' And he said to me, ' These are they which came 
 
out of [the] great tribulation, and have washed their robes, 
 and made them [their robes] white in the blood of the Lamb. 
 Therefore are tliey before the throne of God, and serve 
 [religiously serve or worship] Him day and night in His 
 [inner^ temple : and He that sitteth on the throne shall dwell 
 [tabernacle] over them. They shall hunger no more, neither 
 thirst any more; neither shall the sun light on them, nor 
 any heat. For the Lamb which is in the midst of the throne 
 shall feed [shepherdethj them, and shall lead them unto 
 living fountains of waters : and God shall wipe away all tears 
 [every tear] from their eyes.'" 
 One of the elders — one of those in the secret council of God — having 
 an insight into what was passing in the mind of John, answers his 
 mental inquiry. John had seen in symbol the Church on earth, and 
 its course completed ; he had seen the risen saints of a former dispensa- 
 tion in glory, and the Church of the firstborn in their place of nearness 
 and privilege — but who are these ? 
 
 The elder answers by putting into words the inquiries of John's 
 mind. 
 
 On John's referring the question to the elder, he replies : " These 
 are the comers out of the great tribulation." This great tribulation 
 will take place during the second half of the week, as foretold by 
 Daniel and by Christ. Part will be slain at the commencement, and 
 part during the continuance of the persecution. They, having obtained 
 the victory, wave the palm. They have washed their robes, and stand 
 and minister before the throne. The gloiy of God overshadows them, 
 and the Lamb that redeemed them is their Shepherd for ever. On 
 earth they had hungered and thirsted, and been imprisoned, and out- 
 cast. It is of them that the Lord speaks (in Matt. xxv. 35-40) as 
 His brethren. But they will hunger and thirst no more; and a 
 Father's hand has for ever wiped off every tear. 
 
 This chapter gives us the earthly and the heavenly aspect of the 
 last week of the seventy weeks. 
 
 On earth there ai'e solemn judgments from God, and fierce persecu- 
 tion from man ; but God has His sealed and preserved ones amongst it 
 all, and specially among the tribes of Israel. 
 
 In heaven there is calm, and triumph, and praise, and thanks- 
 giving ; those who have suffered on earth, and come out from it all, 
 leading the song, in which the angel hosts in full chorus join. 
 
56 
 
 CHAPTEE VIII. 
 
 Verse 1. " And when he had opened the seventh seal, there was 
 silence in heaven about the space of half an hour." 
 
 " Eye hath not seen, nor ear heard, neither have entered into the 
 heart of man, the things which God hath prepared for them that love 
 Him," though " God hath revealed tJtem vmto us by His Spirit." 
 
 The contents of the seventh seal, the emblems therein presented to 
 the dwellers in heaven, take all heaven by surprise. There is " silence 
 in heaven about the space of half an hour," reminding us of Zech. ii. 13, 
 Hab. ii. 20. The choir of heaven can find no language worthy of the 
 occasion; hence there are no symbols presented to the eye of man, no 
 language spoken to his ear. These are among the " unspeakable words " 
 (2 Cor. xii. 4). 
 
 The opening of the sixth seal brought us to the signs as seen on 
 earth immediately preceding the manifestation of the tSon of Man (chap, 
 vi. 12-17). The opening of the seventh seal brings us to the scenes 
 which take place in heaven preceding His manifestation to the world. 
 These scenes are described in the 19th chapter, verses 5-9 — the marriage 
 supper of the Lamb, with its glories and its joys. 
 
 Verse 2. " And I saw the seven angels which stood before God ; 
 and to them were given seven trumpets." 
 Angelic ministry is connected with God's providential dealings 
 with man. These seven trumpets show the providential judgments 
 of God with the earth, during the first half of the last week of 
 Daniel's seventy weeks of years— preparatory and warning judgments, 
 previous to the pouring out of the vials in which are filled up the 
 wrath of God, and which take place during the last half of the week. 
 
 Verse 3. " And another angel came and stood at the altar, having 
 
 a golden censer ; and there was given unto him much incense, 
 
 that he should offer it with the prayers of all saints upon 
 
 the golden altar which was before the throne." 
 
 The saints of God on earth during the seven years of Antichrist 
 
 will be pre-eminently a praying people. A large portion of the 
 
 Book of Psalms is the inspired expression of their thoughts and 
 
 feelings Godward ; and although these Psalms are adapted spiritually 
 
 to the experience of the people of God in all ages, literally, as to 
 
 their scenes and circumstances, they are designed and adapted in a 
 
57 
 
 peculiar manner to the wants of these servants of God, amidst the 
 trials and persecutions of the latter days. 
 
 Verse 4. " And the smoke of the incense, which came with the 
 
 prayers of the saints, ascended up before God out of tlie 
 
 angel's hand." 
 
 The prayers of these saints, accompanied by the sweet savour of 
 
 the name of Jesus, and in the value of His atoning sacrifice, ascend 
 
 up and enter into the ears of the Lord of Sabaoth (Ps. cxli. 2). 
 
 Verae 5. *' And the angel took the censer, and filled it with fire 
 
 of the altar, and cast it into the earth : and there were 
 
 voices, and thunderings, and lightnings, and an earthquake." 
 
 The fire of the altar — the emblem of the searching, testing 
 
 lighteousness of God — not only has tested the sacrifice and found 
 
 all perfect, but the same holiness and righteousness deals with sin 
 
 on the earth. So, in Leviticus ix., x., the same fire which consumed 
 
 on the altar the ascending offering and the fat, devoured the offerers 
 
 of the strange fire. And the same God who accepts the prayers and 
 
 praises of His people in the name of Jesus, responds in execution of 
 
 righteous judgment to the cry of His oppressed. 
 
 Eead verses 6-13. 
 
 These seven angels are the representatives of God's providential 
 dealings with men in the way of judgment. 
 
 There is a striking similarity between the judgments under the 
 first four angels and those inflicted upon the land of Egypt in the 
 time of Moses; they ai-e doubtless symbolic, yet they appear to be 
 especially connected with the material elements of nature, as God's in- 
 struments for inflicting judgments upon man. 
 
 These judgments are at first partial — "the third part" — though 
 warning is given of still heavier woes to come ; under the vials they 
 will be full and final. 
 
 CHAPTER IX. 
 
 Verses 1, 2. "And the fifth angel sounded, and I saw a star 
 fall from heaven unto the earth : and to him was given the 
 key of the bottomless pit [pit of the abyss]. And he opened 
 the bottomless pit ; and there arose a smoke out of the pit. 
 
58 
 
 as the smoke of a great furnace ; and the sun and the air 
 were darkened by reason of the smoke of the pit." 
 
 See here the righteous, retributive judgment of God. Jesus has 
 been raised up to heaven and seated at the right hand of God, where 
 there are pleasures for evermore. He has opened up a new and living 
 way into the holiest, and has sent down from heaven the Holy Ghost, 
 bringing saving, sanctifying, spiritual truth, as connected with ever- 
 lasting life. Man having rejected this, God will allow Satan, a fallen 
 angel, to bring in from the infernal depths beneath a strong delusion, 
 leading to eternal destruction and woe. 
 
 " I saw a star fall [or fallen] from heaven unto the earth." This 
 star appears to represent Satan as a fallen angel. (See Isa. xiv. 12; 
 Lukax. 18.) 
 
 The Spirit of God, speaking of Antichrist in 2 Thess. ii. 9-12, 
 says, " Whose coming is after ili.e working of Satan with all power 
 and signs and lying wonders, and with all deceivableness of unright- 
 eousness in them that perish; because they received not the love 
 of the truth, that they might be saved. And for this cause God 
 shall send them strong delusion, that they should believe a lie : 
 that they all might be damned who believed not the truth, but had 
 pleasure in unrighteousness." Destructive error comes from beneath, 
 from the place of endless woe ; great and saving truths come down from 
 above, from the place of eternal life and joy. 
 
 Verse 2, When Satan has power given him to bring in strong 
 delusion, what can the light of nature and of reason avail ? (2 Cor. 
 iv. 4,) 
 
 Verse 3, "And there came out of the smoke locusts upon the 
 
 earths and unto them was given power, as the scorpions of 
 
 the earth have power," 
 
 "Out of the smoke" — that is, out of the delusion — ''came forth 
 
 locusts." Locusts are remarkable for their ravages of all that is 
 
 fruitful and fair; such are destructive heresies, "geducing spirits, and 
 
 doctrines of devils " (1 Tim. iv, 1 ; see also 2 Peter ii. 1, 2). 
 
 Verse 4, "And it was commanded them that they should not 
 
 hurt the grass of the earth, neither any green thing, neither 
 
 any tree; but only those men which have not the seal of God 
 
 in their foreheads." 
 
 But not acting on nature — only on man — hence not literal or 
 
 natural locusts ; and those are exempted who have the seal of God. 
 
 Verses 5, 6. " And to them it was given" that they should not kill 
 them, but that they should be tormented five months : and 
 
59 
 
 their torment was as the torment of a scorpion, when he 
 
 striketh a man. And in those daj's shall men seek death, 
 
 and shall not find it ; and shall desire to die, and death shall 
 
 flee from them." 
 
 Not complete spiritual death, not total hardness of heart; still 
 
 a little feeling and consciousness of their spiritual condition, which 
 
 they would gladly get rid of if they could, for the remains of conscience 
 
 still torment them. 
 
 Verf^es 7, 8. " And the shapes of the locusts were like unto horses 
 prepared unto battle ; and on their heads ivei-e as it were 
 crowns like gold, and their faces toere as the faces of men. 
 And they had hair as the hair of women, and their teeth were 
 as the teeth of lions." 
 These delusions come with a power as irresistible as a chai'ge of 
 cavalry (as "horses prepared unto battle"); they are apparently of 
 divine excellency (" crowns of gold ") ; having the appearance of reason 
 and human intelligence ("faces of men"), combined with the attrac- 
 tiveness of gracefulness and beauty ("hair of women"); and taking 
 lirm hold on the mind as with the teeth of a lion. 
 
 Verse 9. "And they had breastplates, as it were breastplates of 
 iron ; and the sound of their wings ^c■as as the sound of chariots 
 of many horses running to battle." 
 Their arguments appear to be unanswerable, having " the sound " 
 of irresistible power — a torrent of words carrying all before it. 
 
 Verse 10. " And they had tails like unto scorpions, and there were 
 
 stings in their tails : and their power ivas to hurt men five 
 
 months." 
 
 The tails represent the after consequences, and the effect of the 
 
 doctrines is the sting. What is said pf strong drink (Pro v. xxiii. 32) 
 
 may also be said of this strong delusion : "At the last it biteth like a 
 
 serpent, and stingeth like an adder." The five months suggest a limited 
 
 period known to God. 
 
 Verse 11. "And they had a king over them, lohicli is the angel of 
 
 the bottomless pit, whose name in the Hebrew tongue is 
 
 Abaddon, but in the Greek tongue hath his name Apollyon." 
 
 The meaning of the name both in Hebrew and in Greek is " the 
 
 destroyer," and evidently applies to Satan. 
 
 Verses 12-15. " One woe is past ; and, behold, there come two woes 
 more hereafter. And the sixth angel sounded, and I heard 
 a voice from the four horns of the golden altar which is before 
 
60 
 
 God, saying to the sixth angel which had the ti'umjiet, " Loose 
 the four angels which are bound in the great river Euphrates." 
 And the four angels were loosed, which were prepared for an 
 hour, and a day, and a month, and a year, for to slay the 
 third part of men." 
 Four angels loosed having still greater power, for the four smallest 
 portions of time — one year, one month, one day, one hour only — " to 
 slay the third part." Spiritual death commences in time; a strong 
 delusion is sent, " that they should believe a lie : that they all might 
 be condemned who believed not the truth, but had pleasure in un- 
 righteousness" (2 Thess. ii. 11, 12). All this comes in answer to 
 prayer, as is symbolised by " a voice from the four horns of the golden 
 altar." 
 
 Verse 16. " And the number of ilie army of the horsemen were two 
 hundred thousand thousand : and I heard the number of them. " 
 An immense number, but not unlimited. 
 
 Verses 17, 18, 19. "And thus I saw the horses in the vision, and 
 
 them that sat on them, having breastplates of fire, and of 
 
 jacinth, and brimstone : and the heads of the horses 2oere as ihe 
 
 heads of lions ; and out of their mouths issued fire and smoke 
 
 and brimstone. By these three was the third part of men 
 
 killed, by the fire, and by the smoke, and by the brimstone, 
 
 which issiied out of their mouths. For their power is in 
 
 their mouth, and in their tails : for their tails tcere like unto 
 
 serpents, and had heads, and with them they do hurt." 
 
 " Horses," "and them that sat on them : " this is Satan's grand army. 
 
 Contrast chap. xix. 14: "And the armies which were in heaven 
 
 followed Him upon white horses, clothed in fine linen, white and 
 
 clean." "Breastplates" — for defence of the vitals. "The heads" — 
 
 the seat of intellect, strong and dignified. "Their mouths " symbolise 
 
 their teacliing and their doctrines. " Fire " is the emblem of strong 
 
 spiritual influence ; " smoke," of strong delusion ; " brimstone," of 
 
 that which increases the force of the fire and its torment. 
 
 Verses 20, 21. "And the rest of the men which were not killed by 
 these plagues yet repented not of the works of their hands, 
 that they should not worship devils, and idols of gold, and 
 silver, and brass, and stone, and of wood : which neither can 
 see, nor hear, nor walk : neither repented they of their 
 murders, nor of their sorceries, nor of their fornication, nor 
 of their thefts." 
 All will not be given over to this spiritual delusion and death, yet 
 
Gl 
 
 the remainder will not learn wisdom, nor repent. The strong delusion 
 will be sent on those who have had the Gospel and rejected it, " because 
 they had pleasure in unrighteousness," and no love to the truth. 
 Meanwhile the idolatrous portion of the w^orld will continue in their 
 impious ways. 
 
 CHAPTER X. 
 
 Verse 1. "And I saw another mighty angel come down from 
 
 heaven, clothed with a cloud : and a rainbow 'was upon Ms 
 
 head, and his face 2cas as it were the sun, and his feet as 
 
 pillars of fire." 
 
 The angel is the emblem of providential agency, inasmuch as God's 
 
 providential rule over the earth is carried on under the ministration of 
 
 angels. See especially the Book of Daniel. 
 
 The cloud may be regarded as symbolic of mystery and majesty ; the 
 rainbow reminds us that in God's providential actings He has ever 
 regard to His covenant with Noah (Gen, ix. 12-17). God's ways are 
 bright with heavenly glory like the sun ; they are also stable and holy 
 like pillars of fire. 
 
 The tenth, and part of the eleventh chapter, comes in between the 
 sixth and seventh trumpets, just as the seventh chapter intervenes 
 between the sixth and seventh seals. 
 
 Verses 2, 3. " And he had in his hand a little book open : and he 
 
 set his right foot upon the sea, and Ms \eit foot on the earth, 
 
 and cried with a loud voice, as icheii a lion roareth : and when 
 
 he Jiad cried, seven thunders vittered their voices." 
 
 God in His providence claims possession and authority over sea 
 
 and earth. 
 
 God speaks by His providence in a voice of majesty and power; 
 the perfection of wisdom and knowledge is manifested in what His 
 providence reveals. But His judgments are a great deep, grand, 
 mysterious, but incomprehensible to the mind of man ; " the thunder 
 of His power who can understand" (Job xxvi. 14). 
 
 Vei'se 4. " And when the seven thunders had uttex^ed their voices, 
 
 I was about to write : and I heard a voice from heaven 
 
 saying unto me, 'Seal up those things which the seven 
 
 thunders uttered, and write them not.' " 
 
 There are things revealed by God in His providence, making known, 
 
 it may be, to angels the manifold wisdom of God, but not interpreted 
 
62 
 
 to men. So also there is more communicated to the minister of God's 
 word, than is proper or possible to communicate to others ; necessary 
 indeed to his own soul's establishment, and profitable for his general 
 ministry ; and yet others may not be prepared to receive it. Paul, 
 when caught up to the third heavens, " heard unspeakable words, which 
 it is not lawful for a man to utter " (2 Cor. xii. 4). 
 
 Ver.-<es 5-7. ''And the angel which I saw stand upon the sea and 
 
 upon the earth lifted up his hand to heaven, and sware by 
 
 Him that liveth for ever and ever, who created heaven, and 
 
 the things that therein are, and the earth, and the things 
 
 that therein are, and the sea, and the things which are 
 
 therein, that there should be time [delay] no longer : but in 
 
 the days of the voice of the seventh angel, when he shall 
 
 begin to sound, the mystery of God should be finished, as He 
 
 liafh declared to His servants the prophets." 
 
 Compare Dan. xii. 6, 7 : "And one said to the man clothed in linen, 
 
 which icas upon the waters of the river, ' How long shall it he to iJie 
 
 end of these wonders ? ' And I heard the man clothed in linen, which 
 
 VMS upon tlte waters of the river, Avhen he held up his right hand and 
 
 his left hand unto heaven, and sware by Him that liveth for ever 
 
 that it shall he for a time, times, and a half ; and when he shall have 
 
 accomplished to scatter the power of the holy people, all these things 
 
 shall be finished." These two visions are very similar, with this 
 
 distinction : the vision in Revelation refers to the commencement of 
 
 the great tribulation, during the last three years and a half; that in 
 
 Daniel to the close of the period. During this latter time the 
 
 daily sacrifice is taken away, and the abomination of desolation 
 
 set up. 
 
 This period of three and a half years is variously described as half 
 of the week, "time, times, and a half" (Dan, xii. 7; Rev. xii. 14); 
 "time, times, and the dividing of a time" (Dan. vii. 25); " forty and 
 two months " (Rev. xiii. 5) ; " one thousand two liundred and three- 
 score days " (Rev. xii. 6) —thus given in every variety of form, in order 
 that it might not be wrested to mean anything else. 
 
 The truth which the angel so solemnly aflirms is, that fi'om the 
 days of the sounding of the seventii angel there should be no longer 
 any delay in the fulfilment of the j^rophecies of God. Compare with 
 this Ezek. xii. 21-28. 
 
 The seventh angel brings in the ci'isis when Satan is expelled fi-om 
 the heavenlies. (See Rev. xii. 7-9.) The mystery of God is then 
 finished, that the throne of iniquity should seemingly have fellowship 
 with Him (Ps. xciv. 20). Satan's usm'pation of the seat of royal 
 
63 
 
 jiower over the earth, in the heavenlies, as the god of this world, is 
 then at an end. The establishment of the kingdom of God of which 
 all the prophets witness then commences ; it dates from that moment, 
 although much takes place on earth during the three and a half years 
 yet remaining before its full manifestation, at the appearing of the 
 Son of Man. 
 
 I>r5e5 8-ll. "And the voice which I heard from heaven spake 
 
 unto me again, and said, 'Go and take the little book whicli 
 
 is open in the hand of the angel which standeth upon the 
 
 sea and npon the earth.' And I went unto the angel, and 
 
 said unto him, * Give me the little book.' And he said unto 
 
 me, 'Take it, and eat it up; and it shall make thy belly 
 
 bitter, but it shall be in thy mouth sweet as honey.' And I 
 
 took the little book out of the angel's hand, and ate it up ; 
 
 and it was in my mouth sweet as honey : and as soon as I 
 
 had eaten it, my belly was bitter. And he said unto me, 
 
 ' Thou must prophesy again before many peoples, and nations, 
 
 and tongues, and kings. ' " 
 
 The study of unfulfilled prophecy may be interesting, yet the result 
 
 of realising these realities of appalling judgment is bitter. Prophetic 
 
 truth is sweet (Ps. cxix. 103) in the reception of it, yet the solemn 
 
 truths are bitter to the serious and reflecting soul, and testimony to it 
 
 is a weighty responsibility (Ezek. iii. 1-14). 
 
 CHAPTER XL 
 
 Verse 1. "And there was given me a reed like unto a rod : and 
 the angel stood, saying, ' Rise, and measure the temple of 
 God, and the altar, and them that worship therein.' " 
 The Book of Ptevelation, from the fourth chapter to the nineteenth, 
 is occupied with the last week of Daniel's seventy weeks of years. 
 
 In this eleventh chapter we have another emblematic vision of the 
 first half of this last week. 
 
 In Dan. ix. 26, 27, we read that after the cutting off of Messiah 
 the people of the prince that shall come (that is, the Roman people, to 
 which empire the prince — that is. Antichrist — belongs) should destroy 
 the city and the sanctuary ; which prophecy was fulfilled in the 
 destruction of Jerusalem under Titus. 
 
 Antichrist, when he comes, confirms a covenant with the mass of 
 
64 
 
 the people for one week, or seven years — the seventieth week of this 
 prophecy ; and in the midst of the week he breaks the covenant and 
 takes away the daily sacrifice, which by his covenant he had permitted 
 to be offered. 
 
 It is at this time he sets up the abomination of desolation in the 
 holy place (Matt. xxiv. 15), and sits as God in the temple of God 
 (2 Thess. ii. 4). From these prophecies we learn that a temple at 
 Jerusalem, the Holy City, will again be regarded as the temple of God, 
 and the sacrifices offered upon the altar will be owned by Him. 
 
 What is thus foretold in prophecy is in this eleventh chapter of 
 Revelation presented in symbolic vision. 
 
 A reed like a rod is given to John to measure the temple of God, 
 and the altar, and the worshippers, signifying that these things are 
 taken account of and recognised by God. (Compare Ezek. xl. 3-5, and 
 Ilev. xxi, 15-17.) It is possible that the Mosque of Omar, or Dome 
 of the Rock, with its sacred enclosure, may be appropriated for this 
 purpose. 
 
 Verse 2. " ' But the court which is without the temple leave out, 
 
 and measure it not ; for it is given unto the Gentiles : and 
 
 the holy city shall they tread under foot forty and two 
 
 months.' " 
 
 It appears that this temple, like the temple of Herod, will have its 
 
 court of. the Gentiles, which God disowns; indeed the presence of the 
 
 Gentiles in Jerusalem during this period, when it is styled the holy 
 
 city, is regarded as a profanation and as a trampling under foot. It 
 
 will be observed that the term "holy city" occurs in Dan. ix. 24: 
 
 " Seventy weeks are determined [cut out, or divided] upon thy people 
 
 and upon thy holy city." Again, Matt, xxvii. 53, after the death of 
 
 Christ, or cutting off of Messiah ; and also here in Rev. xi. 2 ; whereas 
 
 in verse 8, after the slaughter of the two witnesses, it is spoken of as 
 
 "the great city," and " spiritually is called Sodom and Egypt, where 
 
 ako our Lord was crucified." 
 
 Verses 3-6. " 'And I will give poiver unto My two witnesses, and 
 they shall prophesy a thousand two hundred a7id threescore 
 days, clothed in sackcloth. These are the two olive trees, 
 and the two candlesticks [lampsteads] standing before the 
 God of the earth. And if any ma7i will hurt them, fire 
 proceedeth out of their mouth, and devoureth their enemies : 
 and if any vian will hurt them, he must in this manner be 
 killed. These have power to shut heaven, that it rain not 
 in the days of their prophecy : and have power over waters 
 
65 
 
 to turn them to blood, and to smite the earth with all 
 plagues, as often as they will.' " 
 
 When there is that on the earth that God can own, He raises up 
 a testimony against all that is connected with it of which He dis- 
 approves. 
 
 When there is a temple at Jerusalem recognised as the temple of 
 God, and offerings presented on the altar owned as the " daily sacrifice," 
 (Jod will raise up His two faithful witnesses to stand before Him, and 
 to bear their testimony for Him as ''the God of the earth" — men 
 filled with spiritual power, as foreshadowed by the two olive trees 
 seen in Zechariah's vision, and shining with clear and steady light, 
 like the lampstand in the prophecy (chap. iv. 2, 3) ; men acting in 
 the , spirit and power of Moses and Elijah : like Moses, having 
 authority to smite the earth with all plagues (Ex. vii. to xi.) ; like 
 Elijah, calling fire from heaven to devour their adversaries (2 Kings 
 i. 10-12); and also, like Elijah, having power to shut heaven 
 (1 Kings xvii. 1 ; James v. 17) during the days of their prophecy, 
 one thousand two hundred and threescore days — that is, three years 
 and six months — testifying for God, like Moses in Egypt in the 
 midst of the Gentile nations, and like Elijah amongst the people 
 of Israel. 
 
 The combined period of the testimony of John the Baptist and the 
 public testimony of Christ was seven years — from a.d. 26 till a.d. 33 — 
 the first three years and a half being occupied by the testimony of 
 John the Baptist in the spirit and power of Elijah, and the latter 
 three years and a half with the active service and testimony of the 
 true Christ Himself ; for it was after John was cast into prison that 
 "from that time Jesus began to preach " (Matt. iv. 12, 17 ; Mark i. 
 14). Similarly, the last week of Daniel's seventy, which is the subject 
 of the Book of Revelation from the fourth chapter till the nineteenth, 
 is divided into two halves, the first one thousand two hundred and 
 threescore days being occupied with the prophecy of the two witnesse.*, 
 and the latter three years and a half by the active persecutions of 
 the Antichrist. 
 
 Verses 7-10. "'And when they shall have finished their testi- 
 mony, the beast that ascendeth out of the bottomless pit 
 shall make war against them, and shall overcome them, and 
 kill them. And their dead bodies shall lie in the street of 
 the great city, which spiritually is called Sodom and Egyjit, 
 where also our Lord was crucified. And tliey of the people 
 and kindreds and tongues and nations shall see their dead 
 bodies three days and a half, and t>hall not suffer their dead 
 
 E 
 
66 
 
 bodies to he put in graves. And tliey that dwell upon the 
 earth shall rejoice over them, and make merry, and shall send 
 gifts one to another ; because these two prophets tormented 
 them that dwelt on the earth.' " 
 From the time that Antichrist breaks his covenant with Israel, 
 and sets himself up as God in the temple of God, he who had 
 previously wielded the authority of the Roman empire in its last 
 form — an authority originally given to Nebuchadnezzar from the God 
 of heaven — fiom henceforth receives his commission from the bottom- 
 less pit ; the dragon gives " him his power, and his throne, and great 
 authority " (chap, xiii. 2). From this time he who before patronised 
 now persecutes ; and these two faithful witnesses for God are the 
 firstfruits of that fearful persecution which marks the time of the 
 tribulation such as never had been, or shall be again ; their enemies 
 exult over them, but the triumph of the wicked is but short. 
 
 Verses 11-13. "'And after three days and a half ihe Spirit of 
 
 life from God entered into them, and they stood upon their 
 
 feet ; and a great fear fell upon them which saw them. And 
 
 they heard a great voice from heaven saying unto them, 
 
 " Come up hither." And they ascended up to heaven in a 
 
 cloud ; and their enemies beheld them. And the same hour 
 
 was there a great earthquake, and the tenth part of the 
 
 city fell, and in the earthquake were slain of men seven 
 
 thousand : and the remnant were affrighted, and gave glory 
 
 to the God of heaven.' " 
 
 The three days and a half during which the bodies of the two 
 
 witnesses are left unburied correspond with the three years and n. 
 
 half of the great tribulation. 
 
 And as in their slaughter the two witnesses are the firstfruits of 
 those who will be slain for the word of God and the testimony of 
 Jesus Christ, so in their resurrection they are the firstfruits of the 
 slain ones who will be raised, according to Rev. xx. 4: "I saw the 
 souls of them that were beheaded for the witness of Jesus, and for 
 the word of God " (the first slain remnant), and also those " which 
 had not worshipped the beast, neither his image, neither had received 
 Jiis mark upon their foreheads, or in their hands " (those subsequently 
 martyred) ; these and the dead in Christ which rise first, and those 
 caught up "to meet the Lord in the air" (1 Thess. iv. 16, 17), to- 
 gether share in the first resurrection. 
 
 This manifestation of the power of God in resurrection, together 
 with the earthquake which accompanied it, strikes temporary terror 
 into the hearts of men, who give glory to the God of heaven. 
 
Verse 14. "The second woe is past; and, behold, the third woe 
 cometh quickly." 
 The first woe refers to the judgments under the fifth trumpet (chap. 
 ix. 12); the second woe to those under the sixth trumpet; the third 
 woe follows under the seventh. 
 
 Verse 15. " And the seventh angel sounded ; and there were great 
 
 voices in heaven, saying, 'The kingdoms of this world are 
 
 become the h'nrjdoms of our Lord, and of His Christ ; and He 
 
 shall reign for ever and ever.' " 
 
 llie seventh trumpet introduces the war in heaven, described in 
 
 chap. xii. 7-9, when Satan and his angels are cast out of the heavenlies, 
 
 which is the centre fact of the Book of Revelation, and the great crisis 
 
 in this world's history; for "now is tlie judgment of this world: now 
 
 shall the prince of this world be cast out" (John xii. 31). From this 
 
 period, when the usurper is cast down, is dated the commencement of 
 
 the kingdom of God and His Christ over the earth. 
 
 Verses 16-18. "And the four and twenty elders, which sat before 
 God on their seats, fell upon their faces, and worshipped 
 God, saying, ' We give Thee thanks, O Lord God Almighty, 
 which art, and wast, and ait to come ; because Tliou hast taken 
 to Thee Thy great power, and hast reigned. And the nations 
 were angry, and Thy wrath is come, and the time of the dead, 
 that they should be judged, and that Thou shouldest give 
 reward unto Tliy servants the prophets, and to the saints, and 
 them that fear Thy name, small and great ; and shouldest 
 destroy them which destroy the earth.'" 
 The redeemed in heavenly glory share in the triumph, and recognise 
 that the fulfilment of the Divine purposes and plans will follow in due 
 course. God is recognised in His Divine glory, omnipotence, eternity 
 of being, and sovereignty as taking to Himself that power and mani- 
 festing those perfections which will ultimately establish the kingdom 
 of God and Messiah's reign over the earth. 
 
 Verse 19. "And the temple of God was opened in heaven, and 
 
 there was seen in His temple the ark of His testament : and 
 
 there were lightnings, and voices, and thunderings, and an 
 
 earthquake, and great hail." 
 
 All these things are in fulfilment of the determinate counsels of 
 
 God, whereby He makes manifest His faithfulness, and righteousness, 
 
 and power ; this is symbolised by the temple opened in heaven, the ark 
 
 of the covenant seen, and the accompanying signs. How different the 
 
 opening and closing of this chapter ! la the first verse we have the 
 
68 
 
 temple of God on earth, with its altar and its worship taken account of 
 by God, during the first three years and a half ; when that time is ended 
 another period begins, when the Antichrist having set himself up as 
 God in this temple of God, the abomination of desolation is seen 
 standing in the holy place (Matt. sxiv. 15). In the closing verse of 
 this chapter it is the temple of God in heaven which is opened, and in 
 it is seen the ark of His covenant with its propitiatory or mercy-seat, 
 and the cherubim of glory overshadowing it. Beautiful and expressive 
 type of the incarnate Word, whom God hath set forth as a propitiation 
 through faith in His blood, endued with the plenitude of spiritual 
 power and glory ! 
 
 When again the nations of the earth and their rulers take counsel 
 against Jehovah, and against His Messiah, saying, " ' Let us break their 
 bands asunder . . .' He that sitteth in the heavens shall laugh : the 
 sovereign Lord shall have them in derision ; " for He will yet set His 
 King upon His holy hill of Zion (Ps. ii.). For though the nations rage 
 and the people imagine a vain thing, Jehovah is in His holy temple — 
 Jehovah's throne is in the heavens. When the God of glory thundereth, 
 well may all the earth keep silence before Him. 
 
 CHAPTEE XII. 
 
 Verse 1. " And there appeared a great wonder [or sign] in heaven ; 
 a woman clothed with the sun, and the moon under her feet, 
 and upon her head a crown [victor's crown] of twelve stars." 
 
 There are various styles in which the Spirit of God has com- 
 municated the Divine mind to us in the sacred word, such as, plain 
 statement, type, figurative language, parable, and emblem or symbol. 
 Figiirative language abounds in the Psalms and prophecies. In the Book 
 of Revelation truth is made known by signs or symbols (chap. i. 1), and 
 these signs or symbols are interpreted in plain and simple language. 
 
 The truth which is expressed in Isa. xxvi. in the figurative 
 language of the prophecy is presented to us in emblematic form in 
 Rev. xii. When these two chapters are placed side by side, they 
 mutually explain each other. 
 
 " A great wonder [or sign] in heaven." The facts here presented are 
 not looked at as if seen on earth, but as shown by the light of heaven. 
 
 "A woman clothed with the sun." We have here an emblem of 
 Israel under the new covenant. The figures representing Israel under 
 
GO 
 
 the former covenant are Hagar the bondwoman, Sinai in Arabia, and 
 Jerusalem as it now is (Gal. iv. 24-26) ; the figures of Israel under 
 the new covenant are Sarah, Mount Zion, and Jerusalem above. 
 
 Israel under the new covenant is here represented as clothed 
 with the sun, for "this is the name wherewith she shall be called, 
 * Jehovah-Tsidkeenu ' " — "Jehovah our righteousness" (Jer. xxxiii. 
 16). Jehovah shall be unto her, her everlasting light, and her God 
 her glory (Isa. Ix. 19). 
 
 "The moon under her feet." Just as the moon reflects the light 
 of the sun, so the types and ordinances of the law reflect the glory 
 of Christ ; but Israel under the covenant of grace will be no longer 
 subject to ordinances, or in bondage to the letter of the law, yet these 
 ordinances, put in their proper place, will be employed for benefit and 
 blessing. 
 
 "Upon her head a crown [victor's crown] of twelve stars." The 
 twelve tribes of Israel, as overcomers by faith, will be associated with 
 the Messiah in His Millennial reign as a royal nation, as well as a 
 holy people. 
 
 Verse 2. " And she being with child cried, travailing in birth, and 
 pained to be delivered." 
 What is here presented in symbol is in Isa. xxvi. expressed in 
 figurative language as the utterance of those godly ones in Israel who, 
 during the first three years and a half of the reign of Antichrist, have 
 passed through deep exercises of soul. These experiences are more 
 fully developed in the Psalms, especially in the first book from Ps. i. 
 to xli., while the remnant are in the land. Their language, according 
 to Isa, xxvi. 17, is " like as a woman with child, that draweth near the 
 time of her delivery, is in pain, and crieth out in her pangs ; so have 
 we been in Thy sight, Jehovah." 
 
 Verse 3. "And there appeared another wonder [or sign] in 
 
 heaven ; and behold a great red dragon, having seven heads 
 
 and ten horns, and seven crowns upon his heads." 
 
 Here the empire of Antichrist — the wild beast of Rev. xiii. and 
 
 Dan. vii. — is shown in the light of heaven, as seen at this crisis of the 
 
 world's history, when the old dragon — the Devil, or Satan, will impart 
 
 his own character and energy to it. 
 
 "Having seven heads and ten horns." The seven heads represent 
 the combination of every form of governmental power, the result of 
 the experience of former ages in the art of government, and the ten 
 horns represent the empire in its last form when divided into ten 
 kingdoms. 
 
70 
 
 Verse 4. " And his tail drew the third pai-t of the stars of heaven, 
 
 and did cast them to the earth : and the dragon stood before 
 
 the woman which was ready to be delivered, for to devour 
 
 her child as soon as it was born." 
 
 The stars of heaven here symbolise the principalities and powers 
 
 of wickedness in the heavenlies, under the control of Satan, and by 
 
 him brought to operate on the affairs of men. 
 
 The dragon or Satan will energise the kingdom of Antichrist in 
 its last and fully developed form, with its tenfold confederacy of 
 kingdoms aided by the wicked spirits in heavenly places. He here 
 appears standing ready to crush the first open manifestation of resist- 
 ance to his authority. 
 
 Verse 5. "And she brought forth a man child [male son], who 
 was to rule all nations with a rod of iron." 
 
 The believing portion of Israel during the times of Antichrist is 
 here represented and elsewhere as divided into three companies. 
 First, the man child — that is, the remnant slain at the beginning of 
 Antichrist's persecution, for their positive resistance to him. Second, 
 the remnant of the woman's seed (ver. 17), who are afterwards 
 slaughtered for their passive refusal to receive his mark. Third, 
 those who are preserved through all the trials, and brought into the 
 Millennial kingdom. 
 
 The man child here spoken of is the representation in symbol of 
 those who, as the result of deep exercises of soul (see Isa. xxvi.), will 
 come forth in the full vigour of their zeal, and claim the kingdom for 
 God, for Messiah, and for His people, and who at the very onset 
 resist the assumptions of Antichrist. 
 
 Messiah according to Ps. ii. is to rule all nations with a rod of 
 iron; and in Rev. ii. 26 the Lord Jesus promises the same privilege 
 to the overcomer. And Jehovah speaks of Israel as His battleaxe 
 and weapons of war in Jer. Ii. 20-23, as the instrumentality by which 
 lie will bring all nations into subjection to Himself. 
 
 "And her child was caught up unto God, and to His throne." 
 The godly in Israel had for some time suspected the real character 
 of Antichrist; their estimate of him is expressed in Isa. xxvi. 10: 
 "Let favour be showed to the wicked [the lawless one], yet will he 
 not learn righteousness : in the land of uprightness will he deal un- 
 justly, and will not behold the majesty of Jehovah." They know also 
 that, according to Dan. vii. 27, " the kingdom and dominion, and the 
 greatness of the kingdom under the whole heaven, shall be given to the 
 people of the saints of the Most High." When at length the lawless 
 
71 
 
 one thi'ows off the mask, they resist him, but in vain. This is shown 
 in vision in Dan. vii. 21 : "I beheld, and the same horn made war with 
 the saints, and prevailed against them." So also Ps. Ixxix. 1-3 : — 
 
 " O God, the heathen are come into Thine inheritance ; 
 Thy holy temple have they defiled ; 
 They have laid Jerusalem on heaps. 
 The dead bodies of Thy servants have they given to he meat unto the fowls of 
 
 the heaven, 
 The flesh of Thy saints unto the beasts of the earth. 
 Their blood have the^^ shed like water roimd about Jerusalem ; 
 And there teas none to bury them." 
 
 'J'his is also figuratively foretold in Isa. xxvi. 18 : — 
 
 " We have been with child, 
 We have been in pain, 
 We hai-e as it were brought forth wind ; 
 We have not wrought any deliverance in the earth ; 
 Neither have the inhabitants of the world fallen." 
 
 This is the first slain remnant, as shown in sj-mbol under the fifth 
 seal in Rev. vi, 9 : " I saw under the altar the souls of them that were 
 slain for the word of God, and for the testimony which they held." 
 These falling short, through their death, of taking their part in the 
 Millennial reign of the Messiah on earth, will have, instead, their 
 portion in the heavenly kingdom. 
 
 Moreover, they share in the first resurrection. Chap, xx 4 : " / 
 smo the souls of them that were beheaded for the witness of Jesus, and 
 for the word of God . . . and they lived and reigned with Christ a 
 thousand years." So also Isa. xxvi. 19 : — 
 
 " Thy dead men shall live, 
 Together ivith my dead body shall they arise. 
 Awake and sing, ye that dwell in dust : 
 For thy dew is as the dew of herbs, 
 And the earth shall cast out the dead." 
 
 Verse 6. "And the woman fled into the wilderness, where she 
 
 hath a place prepared of God, that they should feed her there 
 
 a thousand two hundred and threescore days." 
 
 The witnesses for God and Christ represented by the man child 
 
 having been slain, the other godly ones of the nation represented by 
 
 "the woman" — as many as are able — make their escape, thus obeying 
 
 the command of the Lord Jesus in Matt. xxiv. 15, 16 : " When ye 
 
 therefore shall see the abomination of desolation, spoken of by Daniel 
 
 the prophet, stand in the holy place (whoso readeth, let hiin under- 
 
stand), then let them Avhich l)e in JiuUua flee into the mountains," &c. 
 They also accept the invitation of Jehovah in Isa. xxvi. 20 : — 
 
 "Come, M3' i^eople, enter thou into thy chambers, 
 And shut tlij' doors about thee : 
 Hide thyself as it wrre for a little moment, 
 Until tfic indignation be overpast." 
 
 God will preserve Israel nationally from the persecuting power of 
 Antichrist during the time of his continuance, or actings, which lasts 
 three years and a half. (See Rev. xiii. 5 : " And there was given unto 
 him a mouth speaking great things and blasphemies ; and power was 
 i;iven unto him to continue [to act] forty and two months." Also 
 Dan. vii. 25; "And he shall speak f/reat words against the Most 
 High, and shall wear out the saints of tJie Most High, and think to 
 change times and laws : and they shall be given into his hand until a 
 time and times and the dividing of time.") This is the period of the 
 great tribulation. 
 
 The twelve hundred and sixty days of Rev. xii. 6, forty and two 
 months of xiii. 5, time and times and the dividing of time (Dan. vii. 25, 
 and Rev. xii. 14), all relate to the same period of three and a half 
 years, the last half week of Daniel's seventy weeks of years. 
 
 Verses 7, 8. " And there was war in heaven : Michael and his 
 
 angels fought against the dragon ; and the dragon fought 
 
 and his angels, and prevailed not ; neither was their place 
 
 found any more in heaven." 
 
 This scene was presented in vision to the Apostle John as symbolic; 
 
 of a future event, to take place at the great crisis of this world's history. 
 
 For long there has been a conflict going on in the heavenly places 
 
 between the principalities and powers of light and the principalities 
 
 and powers of darkness. The Book of Daniel has lifted the curtain 
 
 and given us an insight into these transactions. Chap. x. 13: "But 
 
 the prince of the kingdom of Persia withstood me one and twenty 
 
 days : but, lo, Michael, one of the chief princes, came to help me; and 
 
 I remained there with the kings of Persia." Verses 20, 21 : "Then 
 
 said he, ' Knowest thou wherefore I come unto thee 1 and now will I 
 
 return to fight with t/if prince of Persia: and wlien I am gone forth, 
 
 lo, the prince of Grecia shall come. But I will show thee that which 
 
 is noted in the scripture of truth : and there is none that holdeth with 
 
 me in these things, but Michael your prince." At the beginning of 
 
 Daniel's supplication the angel was sent to him, but was hindered three 
 
 whole weeks in his coming by these conflicts in the heavenlies. These 
 
 princes of Persia and Grecia ai'e not earthly potentates, but heavenly 
 
 lowers. In Eph. vi. 12 we read : "We wrestle not against flesh and 
 
blood, but against principalities, against powers, against the rulers of 
 the darkness of this world, against spiritual wickedness in high plares." 
 The Church's conflict is not with the Canaanites on earth, but with 
 these spirits of wickedness in heavenly places ; but the time is coming 
 when the great and decisive conflict will take place ; this is the subject 
 of this vision : there is war in heaven. 
 
 In striking contrast, at the same crisis, there is v/ar on earth. The 
 beast, energised by the dragon, makes war against the saints of God, 
 and apparently overcomes them ; but though he sheds their blood and 
 kills their bodies, in reality they overcome him by the blood of the 
 Lamb and the word of their testimony, and exchange an earthly 
 kingdom for a heavenly. They had stood up for God and His Christ, 
 and on earth had wrought no deliverance. Michael the archangel, and 
 the angels under him, stand up for God and Christ in heaven, and 
 obtain the victory. Satan and his hosts lose for ever their authority 
 in the heavens, and their power for a season is transferred to the 
 earth. Thus the witnesses for God on earth, apparently overcome, 
 but in reality victorious, exchange an earthly kingdom for a heavenly. 
 On the other hand, the hosts of Satan, the enemies of God and man, 
 are effectually defeated, and obliged to exchange a position of heavenly 
 power and dominion for one of earthly defeat. 
 
 Verse 9. " And the great dragon was cast out, that old serpent, 
 called tJie Devil, and Satan, which deceiveth the whole world : 
 he was cast out into the earth, and his angels were cast out 
 with him." 
 The titles given to the "great dragon" are significant. As the 
 "old serpent" he deceives the whole world from Paradise to the com- 
 mencement of the Millennial period, and then again at the close for a 
 little season ; as " the Devil " — that is, " Diabolus," the false accuser — 
 he accuses the saints before God day and night (Job i., ii.) ; and as 
 "Satan" — that is, the adversary — he persecutes them. . But from this 
 time his influence in heaven is over; on earth he deludes, accuses, and 
 persecutes with greater malignity than ever for a limited period. His 
 angels share his overthrow. 
 
 Verses 10, 11. "And I heard a loud voice saying in heaven, 'Now 
 is come salvation, aTid strength, and the kingdom of our God 
 and the power of His Christ : for the accuser of our brethren 
 is cast down, which accused them before our God day and 
 night. And lljcn overcame him by the blood of the Lamb, 
 and by the word of their testimony ; and they loved not their 
 lives unto the death.' " 
 The redeemed in heavenly glory celebrate the triumph. The 
 
74 
 
 resistance of the martyi'ed remnant symbolised by tlie man child 
 gained the victory, in fact; for although slain they overcame by the 
 blood of the Lamb and the word of their testimony ; and the result 
 of this is, the accuser and his angels will be permitted no longer to 
 carry on their opposition and their accusations in the heavenly places. 
 Jehovah of hosts having called in the angels of light to decide the 
 contest, thus establishing His kingdom in the heavens before He 
 makes the foes of Messiah His footstool, and sets up His dominion on 
 the earth. Thus "Jehovah's sword is bathed in heaven" before it 
 accomplishes its appointed work on earth. Isa. xxxiv. 5. 
 
 This outburst of triumph is similar to that in chap. xi. 15 on the 
 sounding of the seventh trumpet. From this period, when Satan and 
 his angels are expelled from the heavenlies, the kingdom of God and 
 His Christ over this earth is dated, and from this time the accuser of 
 the brethren is cast down. 
 
 Verse 1 2. " Therefore rejoice, ye heavens, and ye that dwell in 
 
 them. Woe to the inhabiters of the earth and of the sea ! 
 
 for the Devil is come down unto you, having great wrath, 
 
 because he knoweth that he hath but a short time.' " 
 
 While there is joy in heaven, there is woe on earth, for though the 
 
 citadel is taken the outposts have yet to be captured ; from henceforth 
 
 the battle-field is the world. This introduces the great tribulation of 
 
 three years and a half, when the enemy, no longer opposing from a 
 
 distance, comes down to wrestle hand to hand with the inhabiters of 
 
 the earth. 
 
 Verse 1.3. "And when the dragon saw that he was cast unto the 
 earth, he persecuted the woman which brought forth the man 
 child." 
 
 Though the man child has been destroyed — that is, the first faith- 
 ful witnesses for God and Christ have been slain — persecution still 
 continues. 
 
 In like manner, when Herod had killed James the bi'other of John 
 with the sword, he proceeded further to take Peter also (Acts xii. 1-3). 
 
 James, Peter, and John are three striking representatives of the 
 three remnants of Israel — James, a type of the first slain remnant ; 
 Peter, of those afterwards put to death, or persecuted, because they 
 would not worship the beast and his image ; John, of those preserved 
 through all the scenes of trial for the Millennial kingdom. 
 
 So the souls under the altar (Rev. vi. 9-11) are told to wait 
 " until their fellow-servants also and their brethren, that should be 
 killed as they were, should be fulfilled." 
 
 The same Herod who killed James and imprisoned Peter subse- 
 
75 
 
 quently came under the retributive judgment of God for accepting, 
 like Antichrist, Divine honours from man (Acts xii. 21-23). 
 
 Verse 14. " And to the woman were given two wings of a great 
 eagle, that she might fly into the wilderness, into her place, 
 where she is nourished for a time, and times, and half a 
 time, from the face of the serpent." 
 The wings of the eagle are in Scripture symbolical of the uplift- 
 ing and sustaining power of the Holy Ghost, as in Ex. xix. 4 : " I bare 
 jiou on eagle's wings, and brought jiou unto Myself," Again, Deut. 
 xxxii. 11,12: — 
 
 " As an eagle stirreth up her nest, 
 Fluttereth over her young, 
 Spreadeth abroad her wings, 
 Taketh them, 
 
 Beareth them on her wings. 
 So the Lord (Jehovah) alone did lead him, 
 And there was no strange god with him." 
 
 And Isa. xl. 31 : — 
 
 " But they that wait upon the Lord (Jehovah) shall renew their strength ; 
 They shall mount up with wings as eagles." 
 
 Thus spiritual strength will be imparted to the people of Israel 
 under the new covenant, that they may be able to flee to some place 
 of security and shelter from the storm of persecution, which will 
 rage for three years and a half. (See verse 6 ; Isa. xxvi. 20.) 
 
 Verses 15-17. "And the serpent cast out of his mouth water as 
 
 a flood after the woman, that he might cause jjcr to be 
 
 carried away of the flood. And the earth helped the woman, 
 
 and the earth opened her mouth, and swallowed up the flood 
 
 which the dragon cast out of his mouth. And the dragon 
 
 was wroth with the woman, and went to make war with 
 
 the remnant of her seed, which keep the commandments of 
 
 God, and have the testimony of Jesus Christ." 
 
 The enemy, as the serpent in his subtilty, raises up the masses 
 
 of the people in a flood of opposition ; but God by means of some 
 
 natural interposition frustrates his efforts ; thereupon as the dragon 
 
 he persecutes. But " when the enemy shall come in like a flood, the 
 
 Spirit of Jehovah shall lift up a standard against him " (Isa. lix. 19). 
 
 Though the enemy may " cast out of his mouth " — that is, raise up 
 
 at his commandment — a flood of persecution, God will not only give 
 
 spiritual strength and sustainment, but He knows how to employ 
 
 earthly agencies to frustrate the designs of the adversary. 
 
 These godly ones against whom the fury of Satan is directed 
 
combine the strictest observance of the commandments of God — for 
 their delight is in the law of Jehovah — with the testimony for Jesus 
 Christ ; they will be, in a word, believing Israelites. 
 
 CHAPTEli XIII. 
 
 Verse 1. " And I stood upon the sand of the sea, and saw a beast 
 
 [wild beast] rise up out of the sea, having seven heads and 
 
 ten horns, and upon his horns ten crowns [diadems], and 
 
 upon his heads the name of blasphemy." 
 
 In this chapter we have the New Testament aspect of that which 
 
 is the subject of prophecy in Dan, vii. To Daniel, when that vision 
 
 was given, the scenes were future, with the exception of that part 
 
 which refers to the Babylonian empire ; but to us, the first, second, 
 
 third, and fourth empires have become matters of history, up to the 
 
 development of the last form of the fourth or Roman empire, which 
 
 is the subject of Rev. xiii. Daniel beholds, in vision, the four winds 
 
 of heaven striving upon the great sea (the Mediterranean Sea), and 
 
 he saw four great beasts coming up from the sea. 
 
 John stood upon the sand of the sea, and beheld a beast rise up 
 out of the sea. Dauiel records the commencement of these empires 
 when they first arose as the results of the conflict between the various 
 nations of the earth, and John the scenes connected with the close. 
 
 The Greek word therion, rendered beast here, is a different word 
 to that used in Rev. iv. 7, which is zOon, signifying a living being ; 
 iherion means a beast of the desert, a wild, ravenous beast. This is 
 the fourth beast of Daniel's vision, and it here appears in its last 
 form. The first was the Babylonian, the second the Medeo- Persian, 
 the third the Grecian, and the fourth the Roman empire, which has 
 been in existence for upwards of 2000 years. 
 
 " Having seven heads and ten horns, and upon his horns ten crowns " 
 (or diadems). The seven heads may be regarded as representing 
 seven different forms of government, and the ten horns, with the 
 ten crowns or diadems, the tenfold division of the Roman empire in 
 its final form, with the reigning sovereigns, a confederacy of kingdoms, 
 composing the empire of the beast or Antichrist. 
 
 "And upon his heads the name of blasphemy." The seven heads 
 represent government in its various forms, not exercised for the glory 
 of God and the maintenance of righteousness, peace, and order upon 
 the earth, but in blasphemous rejection of Divine sovereignty, in 
 
contrast to Rom. xiii. 1-5, where all authority for the repression of 
 evil and the encouragement of good is attributed to God. 
 
 Vei'se 2. " And the beast [wild beast] which I saw was like unto 
 
 a leopard, and his feet -were as the feet of a bear, and his 
 
 mouth as the mouth of a lion : and the di-agon gave him his 
 
 power, and his seat [throne], and great authority." 
 
 " Like unto a leopard, and his feet ?ie?-e the feet of a bear." This 
 
 wild beast or kingdom of Antichrist will have the outward refinement, 
 
 cultivation, and taste of the Grecian empii-e, combined with the 
 
 rapacity and encroachment of the Medeo-Perstan. " His mouth as the 
 
 mouth of a lion : " that is, speaking with the imperial authority of 
 
 the Babylonian empire, thus uniting the characteristics of the first 
 
 universal kingdoms. 
 
 " And the dragon gave him his power, and his seat [throne], and 
 great authority." Kingly power among the Gentiles, as it was first 
 given by God to Nebuchadnezzar, the head of the Babylonish empire, 
 is thus described in Dan. ii. 37, 38: "Thou, king, art a king of 
 kings : for the God of heaven hath given thee a kingdom, power, and 
 strength, and glory. And wheresoever the children of men dwell, the 
 beasts of the field and the fowls of the heaven hath He given into thine 
 hand, and hath made thee ruler over them all. Thou art this head of 
 gold." Corresponding with Rom. xiii. 2 : " The powers that be are 
 ordained of God." Kingly authority in its first and purest form is 
 represented by the head of gold (Dan. ii. 32, 38). It is that which is 
 exercised in the presence and fear of God, as maintaining His authority 
 in the earth, for the punishment of evildoers and the reward of them 
 that do well. "He that ruleth over men 7niist he just, ruling in the 
 fear of God" (2 Sam. xxiii. 3). 
 
 The laws of the Medes and Persians restrained the power of the 
 sovereign, even when he would act for God (Dan. vi.). This form of 
 government is represented by the breast and arms of silver (Dan. ii. 
 32, 39). Military power is represented by the belly and thighs of 
 BRASS (Dan. ii. 32, 39), 
 
 In the feet and toes of the image iron is mingled with the miry 
 clay (Dan. ii. 33, 41-43). This is the lowest form of kingly rule, 
 and is based on the theory that authority originates with the people. 
 When this principle is universally recognised then is the opportunity 
 for Satan to come in and to seize the reins of government, for he is 
 the god of this world — " the prince of the power of the air, the spirit 
 that now worketh in the children of disobedience " (Eph. ii. 2). This 
 leads to the inversion of the entire order ; instead of authority 
 coming down from the God of heaven, for righteousness and good, it 
 
78 
 
 is authority, from the bottomless pit and from Satan, for iniquity and 
 evil (Rev. xi. 7 ; xiii. 2). 
 
 For the first three years and a half of his reign, Antichrist is the 
 people's king — the people give him his authority and his crown (Rev. 
 vi. 2) ; for the last three years and a half he is Satan's representative 
 — the dragon gives him his throne. 
 
 Verse 3. " And I saw one of the heads as it were wounded to 
 
 [unto] death ; and his deadly wound was healed : and all the 
 
 world wondered after the beast." 
 
 He that is at the head of one of these forms of government, the 
 
 beast or Antichrist, receives a deadly wound by a sword (see ver. 14) 
 
 — a wound which, under ordinary circumstances, would be certainly 
 
 mortal or unto death, and yet by some extraordinary means he 
 
 recovers. This is Satan's counterfeit of the death and resurrection 
 
 of Christ ! For as the Lord Jesus Christ was God manifest in flesh, 
 
 so Antichrist will be Satan manifested in the flesh. The resurrection 
 
 of the Lord Jesus Christ had comparatively little effect upon the 
 
 nations of the earth ; but when Antichrist is mortally wounded and 
 
 healed there will be great wonder — it will be a miracle of Satan, 
 
 known far and wide. 
 
 Verse 4. " And they worshipped the dragon which gave power unto 
 
 the beast : and they worshipped the beast, saying, * Who is 
 
 like unto the beast 1 who is able to make war with him 1 ' " 
 
 The worship of the world will be transferred from God, who raised 
 
 vip Christ from the dead, and gave Him glory (1 Pet. i. 21), and 
 
 offered to the dragon, who gives his power unto the beast, and also to 
 
 the beast or Antichrist, who exercises this power. 
 
 Verses 5-8. " And there was given unto him a mouth speaking 
 great things and blasphemies ; and power was given unto him 
 to continue [to act] forty and two months. And he opened 
 his mouth in blasphemy against God, to blaspheme Ilis name, 
 and His tabernacle, and them that dwell in heaven. And it 
 was given unto him to make war with the saints, and to 
 overcome them : and power was given him over all kindi-eds, 
 and tongues, and nations. And all that dwell upon the earth 
 shall worship him, whose names are not written in the book 
 of life of the Lamb slain from the foundation of the world 
 [whose names are not written from tlie foundation of the 
 world in the Book of Life of the Lamb slain]." 
 As the Lord Jesus spake not His own words, but the words which 
 were given Him of His Father, whom He glorified (John vii. 16; 
 
7 'J 
 
 Rev. i. 1), so, on the other hand, the words spoken by Antichrist are 
 inspired by Satanic subtilty of wondrous depth but of blasphemous 
 tendency, and this continues during the forty and two months, or 
 three years and a lialf, during wliich time he persecutes and puts to 
 death all who will not worship him. His authority is world-wide, 
 and so is his worship, except by those whose names were written 
 from the foundation of the world in the Lamb's Book of Life. The 
 tabernacle or citizenship of these saints is in heaven, in contrast with 
 those who are styled dwellers upon the earth. 
 
 Compare these verses with Dan. vii. 8 : " And, behold, in this horn 
 tcere eyes like ihe eyes of man, and a mouth speaking gi^eat things." 
 Verses 20-22 : " Even of that horn that had eyes, and a mouth that 
 spake very great things, whose look was more stout than his fellows. 
 I beheld, and the same horn made wa,r with tlie saints, and prevailed 
 against them ; until the Ancient of Days came, and judgment was 
 given to the saints of the Most High." Verse 25 : " And he shall 
 speak rjreat words against the Most High, and shall wear out the 
 saints of the Most High, and think to change times and laws : and 
 they shall be given into his hand until a time and times and tlie dividing 
 of time." Chap. xi. 36: "And the king shall do according to his 
 will ; and he shall exalt himself and magnify himself above every god, 
 and shall speak marvellous things against tlie God of gods, and shall 
 pi'osper till the indignation be accomplished," See also 2 Thess. ii. 4 : 
 "Who opposeth and exalteth himself above all that is called God, or 
 that is worshipped ; so that he as God sitteth in the temple of God, 
 showing himself that he is God." 
 
 Verses 9, 10. "If a,r\y man have an ear, let him hear. He that 
 leadeth into captivity shall go into captivity : he that killeth 
 with the sword must be killed with tlie sword. Here is the 
 patience and the faith of the saints." 
 This is the word for the spiritually minded. 
 
 During this period of the kingdom of the beast, open resistance is 
 in vain. Steadfast refusal to worship the beast or to receive his mark, 
 faith in God, and patient endurance, is that which alone remains to 
 God's servants until the coming of the Son of Man and the execution 
 of judgment, and the time when the saints possess the kingdom. 
 
 If the sword is taken, and resistance is attempted, it will prove in 
 vain ; nothing is left to the saints but faithful testimony and faithful 
 endurance. 
 
 Verse 11. "And I beheld another [wild] beast coming up out of 
 the earth ; and he had two horns like a lamb, and he spake 
 as a dragon." 
 
80 
 
 The first beast arisetli out of the sea, for his kingdom is the result 
 of the tumultuous agitation of the masses ; the second beast comes up 
 out of the earth — it is the outcome of earthly wisdom, earthly science, 
 and human progress; and, just as the lawlessness which began to work 
 in the apostle's times will be headed up in the lawless one, even so, 
 scepticism, infidelity, science falsely so called, and the wisdom of the 
 human mind which has cast off the fear of God, will be fully developed 
 in the second beast. Professedly its strength consists in the lowliness 
 of its pretension and the gentleness of its persuasion, but in reality it 
 is loud, dogmatic, and overbearing — its horns are the horns of a lamb, 
 but it speaks as a dragon. 
 
 Verses 12-17. "And he exerciseth all the power of the first beast 
 
 [wild beast] before him [in his presence], and causeth the 
 
 earth and them which dwell therein to worship the first 
 
 beast, irdjost deadly wound was healed. And he doeth great 
 
 wonders [signs], so that he maketh fire come down from 
 
 heaven on the earth in the sight of men, and deceiveth them 
 
 that dwell on the earth by the means of those miracles which 
 
 he had power to do in the sight of the beast ; saying to them 
 
 that dwell on the earth, that they should make an image to 
 
 the beast, which had the wound by a sword, and did live. 
 
 And he had power to give life unto the image of the beast, 
 
 that the image of the beast should both speak, and [to] 
 
 caiise that as many as would not worship the image of the 
 
 beast should be killed. And he causeth all, hufh small and 
 
 great, rich and poor, free and bond, to receive a mark in their 
 
 right hand, or in their foreheads : and that no man might 
 
 buy or sell, save he that had the mark, or the name of the 
 
 beast, or the number of his name." 
 
 The lawless one opposes and exalts himself above all that is called 
 
 ( rod, and is worshipped ; thus he may be styled the Antigod. At the 
 
 same time he will counterfeit the incarnation, death, and resurrection 
 
 of the Lord Jesus, and oppose Him ; he is thus the Antichrist. And 
 
 as the Holy Ghost by His miracles, wonders, and signs glorifies the 
 
 Father and the Son, and maintains their authority, so the false prophet 
 
 will perform his mighty acts for the establishment of the kingdom of 
 
 the lawless one, who opposes both the Father and the Son. 
 
 This second beast is the false prophet (chap. xix. 20) whose lying 
 wonders are performed in the interests of the first beast, causing the in- 
 habitants of the earth to worship him whose deadly wound was healed. 
 He also imitates the miracles performed by Elijah, in causing fire 
 to come down from heaven in the sight of men — probably as the out- 
 
81 
 
 come of scientific discovery connected with electricity — deceiving the 
 people of the earth by his signs and lying wonders (Matt. xxiv. 24 ; 
 2 Thess. ii. 8-12). He persuades men to make an image to the beast 
 that had the wound by a sword, and did live, thus inducing them to 
 return to idolatry in its grossest form; he also has power by some 
 means, either supernatural or in appearance, to give life to the image 
 of the beast, and to cause it to speak. He, moreover, enforces the 
 worship of the beast, and the receiving of his mark, by the severest 
 penalties, so that those who resist will be subjected either to death, 
 or to the suffering of hunger, thirst, nakedness, imprisonment, banish- 
 ment, and prevented from either buying or selling. Hence the words 
 of the Lord Jesus to those who have befriended these persecuted ones, 
 in Matt. xxv. 34-40. For those whom the Lord there acknowledges 
 as His brethren are those who by reason of these persecutions will be 
 scattered amongst the various nations of the earth. 
 
 Verse 18. "Here is wisdom. Let him that hath undei-standing 
 count the number of the beast : for it is the number of a man ; 
 and his number is six hundred threescore and six." 
 
 Six is the number of earthly and human perfectness, but short of 
 Divine perfection, which is symbolised by the number seven. 
 
 The earth was made in six days ; and on the sixth day man was 
 created, the most perfect of earthly beings. 
 
 The Lawless One, or Antichrist, will probably be an example of 
 humanity in its fullest earthly perfection, at the same time denying 
 the God who made him. 
 
 In body, like Absalom, " from the sole of his foot even to the crown 
 of his head " without blemish ; and, like Saul, pre-eminent among his 
 fellows, but it is fallen humanity — man without God. [6.] 
 
 In soul he will probably be a philanthropist of the first order. 
 By his human affection, sympathy, and large-heartedness attracting 
 universal admiration, but without the love of God. [60.] 
 
 In spirit, of gigantic intellect, stupendous genius, and intelligence, 
 having the appearance of spirituality, but destitute of the Spirit of 
 God. [600.] 
 
 There is deep wisdom here. The above is given as a suggestion ; 
 let those who have understanding examine into its truth. 
 
82 
 
 CHAPTER XIV. 
 
 Verse 1. "And I looked, and, lo, a Lamb stood on the Mount 
 Sion, and with Him a hundred forty and four thousand, 
 having His Father's name written in their foreheads." 
 
 In striking contrast with that anarchy, confusion, and evil, the sub- 
 ject of the preceding chapter, John now contemplates a far different 
 scene. 
 
 "I looked, and, lo." Here is another of those N.B.'s which point 
 out subjects of peculiar interest and importance. 
 
 " A Lamb," that is, " a young lamb " [arnion]. This is not the 
 word for ** lamb " employed by John the Baptist, which is " amnos," 
 when he says, ''Behold the Lamb of God" (John i. 29, 36). He is 
 indeed the same person, but in a diflferent character and position. 
 Not the Lamb for a burnt-olfering, not Jesus come to suffer, and 
 to put away sin by the sacrifice of Himself; but as a Lamb in the 
 resurrection power of an endless life, the same as in chapter v. 6, the 
 Lamb in everlasting glory ; not as He is seen in type or shadow in 
 Gen. xsii. 6, as the Isaac going to Mount Moi^ah for sacrifice ; not as 
 seen on earth setting His face steadfastly to go to Jerusalem, but as 
 the risen One in the vigour of immortal youth. 
 
 "Stood," perfect participle, that is, "having stood and standing," 
 the same designation and same position as in chapter v. 6. " And I 
 beheld, and, lo, in the midst of the throne . . . stood a Lamb as it 
 had been slain." In chapter v. He is seen surrounded b}' those who 
 share in the triumphs of the skies (a heavenly scene), but in chapter 
 xiv. He is in the midst of those who are engaged in the fierce conflict 
 that is going on below (an earthly scene). 
 
 " On the Mount Sion." There are two mountains in Jerusalem 
 which are often confounded : Mount Moriah and Mount Zion. Mount 
 Moriah was the place where Abraham offered up his son Isaac ; the 
 mount on which the threshing-floor of Araunah the Jel)usite was 
 situated ; where David built an altar, and offered sacrifice unto 
 Jehovah, when the angel stretched out his hand over Jerusalem to 
 destroy it (2 Sam. xxiv.); the mount on which Solomon's Temple was 
 erected (2 Chron. iii. 1). 
 
 Zion, on the other hand, was the stronghold of David, and between 
 the two mounts was that chasm, the Tyrophean valley, which was 
 spanned by the ascent which the Queen of Sheba so wondered at. 
 
83 
 
 It was probably on Mount Zion that Solomon erected liis royal 
 residence. 
 
 In this vei'se Mount Sion is symbolical. As Mount Sinai is typical 
 of the demands and penalties of law, so Mount Sion is the emblem of 
 the sovereignty of grace. Heb. xii. 18-24 contrasts the two: "Ye 
 are not come unto the mount that might be touched," that is, Mount 
 Sinai, with its demands and penalties, but to Mount Sion, where grace 
 triumphant reigns. Grace has brought us there, as it will hereafter 
 bring those mentioned in this first verse. 
 
 "And with Him a hundred forty and four thousand, having His 
 Father's name Avritten in their foreheads." 
 
 Here it is not the sacrificial Lamb on His way to Calvary, with 
 His twelve disciples around Him, who afterwards forsook Him ; but 
 the Lamb in resurrection vigour, surrounded by the twelve times 
 twelve thousand who follow Him whithersoever He goeth. 
 
 We must not confound this company with the hundred and forty- 
 four thousand mentioned in the seventh chapter, though in some 
 respects they are similar. Those of the seventh chapter were sealed to 
 secure them against coming judgments, God putting His mark upon 
 them, that the executors of His righteous judgments might pass them 
 over (Ps. xci. 7), and they are of all the tribes of the children of Israel, 
 they are exclusively Israelites. 
 
 Here, in the fourteenth chapter, the hundred forty and four 
 thousand have His Father's name written on their foreheads. That 
 is, manifestly declared to be children of God, "known and read of all 
 men ; " and they are " redeemed from among men " (verse 4), not 
 from Israel exclusively, but from mankind generally. 
 
 Verse 2. " And I heard a voice from heaven, as the voice of many 
 waters, and as the voice of a great thunder ; and I heard tlie 
 voice of harpers harping with their harps." 
 
 The hundred forty and four thousand standing on the ground of 
 sovereign grace, and having the presence of the Lord of Glory with 
 them, are on earth, but the voice of melody which John hears comes 
 from heaven. " The voice of many waters," that is, from the innumer- 
 able company of angels which sun^ound the throne. 
 
 "The voice of a great thunder." That is, the voice of praise from 
 the surrounding universe. The music of heaven's orchestra comes 
 wafted down to earth, like the melody of a military band provided to 
 animate the warriors in the conflict, and to urge them on to deeds of 
 valour. It is God's own provision to cheer His faithful combatants in 
 this last struggle against the combined powers of earth and hell. 
 
 " And I heard the voice of harpers harping with their harps." 
 
84 
 
 Chapter xv. 2 explains to us who these harpers are. They are those 
 who, having been faithful unto death, have gained the victory over 
 the beast, and in heaven join their harpings with the harmony of 
 the skies. 
 
 Verse 3. " And they sung, as it were, a new song before the 
 
 throne, and before the four beasts [living ones] and the 
 
 elders ; and no man could learn that song, but the hundred 
 
 and forty and four thousand, which were redeemed from the 
 
 earth." 
 
 The old song is the song of creation, which angels sang when God 
 
 laid the foundations of the earth (Job xxxviii. 7). The new song is 
 
 the song of redemption (see Ps. xcvi. 1, 2), " Sing unto Jehovah a new 
 
 song . . . show forth His salvation from day to day." This new 
 
 song is sung in the presence of God, and before the four living ones, 
 
 symbolic of the Church, and before the four and twenty elders, which 
 
 represent the saints of a former dispensation. In heaven 
 
 " The whole creation join in one, 
 To bless the sacred Name 
 Of Him who sits upon the throne, 
 And to adore the Lamb." 
 
 Ou eai-th only the redeemed from among men have fellowship with 
 the heavenly harmony ; none but these can learn and sing the song 
 of salvation, which is sung around the throne. 
 
 Verses 4, 5. "These are they which were not defiled with women ; 
 
 for they are virgins. These are they which follow the Lamb 
 
 whithersoever He goeth. These were redeemed from among 
 
 men, being the first-fruits unto God and to the Lamb. And 
 
 in their mouth was found no guile : for they are without 
 
 fault before the throne of God." 
 
 These are they, who, by faith and patience, inherit the promises, 
 
 and, by these exceeding great and precious promises, become " partakers 
 
 of the divine nature, having escaped the corruption tliat is in the world 
 
 through lust " (2 Pet. i. 4). 
 
 Our Lord speaks of those who made themselves eunuchs for the 
 kingdom of heaven's sake (Matt. xix. 12); and in Isa. Ivi. 1-8, there 
 is a wondrous and beautiful prophecy of these godly ones of the latter 
 day, not only from among the children of Israel, but from the Gentiles, 
 the strangers who join themselves with them, who keep God's com- 
 mandments, and take hold of His covenant, and in whom the promises 
 of the new covenant will be fulfilled. God will write His law in their 
 
85 
 
 hearts, He will put a new spirit within them, and cause them to walk 
 in His ways (Ezek, xxxvi. 25-27). 
 
 When on the one hand the transgressors are come to the full, and 
 iniquity abounds such as it never did before, on the other hand the 
 Spirit of Jehovah will lift up His standard, and work mightily in the 
 hearts of the faithful. God's saints then will be refined, but not with 
 silver, they are chosen in the furnace of afiiiction. As the three 
 Hebrew youths passing through the furnace heated seven times hotter 
 than it was wont to be heated, came forth with every bond burnt, 
 these, as the result of the fiery trials through 'which they will pass, 
 and the sanctifying afflictions which they have endured, will come 
 forth pre-eminent in holiness, purity, and truth, to follow the Lamb 
 whithersoever He leadeth. They will be the work of God's hands that 
 He may be glorified, in whom God will show that He has not done in 
 vain all that He hath done (Ezek. xiv. 22, 23). 
 
 These are redeemed from the earth and its defilement, " and from 
 among men " and their iniquity ; being a first-fruit unto God and to 
 the Lamb, these will be a specimen beforehand of what all Israel will 
 become under the new covenant in the Millennial kingdom, a holy 
 nation, a peculiar people, and to these, when Israel is brought into 
 the fulness of blessing, God will give in His house, and within His 
 walls, a place and a name better than of sons and daughters, an 
 everlasting name that shall not be cut off. For even them will He 
 bring to His holy mountain, and make them joyful in His house of 
 prayer (Isa. Ivi. 4-7). These are Israelites indeed in whose spirit 
 there is no guile (Zeph. iii. 13). 
 
 In the Book of Psalms we have the varied experience of these godly 
 and tried ones in their onward progress through conviction, tempta- 
 tion, and conflict onward to their ultimate triumph, thanksgiving, and 
 praise. 
 
 Verse 6. "And I saw another angel fly in the midst of heaven, 
 having the everlasting gospel to preach unto them that dwell 
 on the earth, and to every nation, and kindred, and tongue, 
 and people." 
 "Another angel." This angel follows the angel which had the 
 seventh trumpet, who ushers in the great cidsis of this world's history. 
 Angels are the agents of God's pi-ovidential actings on the earth, and 
 are emblems of God's providential rule. This angel flying in mid- 
 heaven is a sign, setting forth that God, by His providence, will open 
 up in a remarkable manner, and above all barriers, human or earthly, 
 a way for the universal spread of the Gospel. 
 
 As upon the persecution which arose about Stephen, they that were 
 
86 
 
 scattered abroad went everywhere preaching the word, so God will 
 over-rule the persecution of the faithful remnant symbolised by the 
 man child, and the remnant of the woman's seed, for the universal 
 dissemination of the truth. 
 
 The everlasting gospel is the same old, old story, which is true from 
 the beginning, redemption throughthe blood of the Lamb, the serpent's 
 liead crushed beneath the bruised heel of the woman's seed. As there 
 is none other name under heaven given amongst men for salvation, so 
 there is no other gospel but the gospel of the grace of God through 
 faith in the atoning sacrifice of Christ. 
 
 "When the energy of Satan is put forth to the full through his 
 strong delusions, that men might believe his lie, the counteracting 
 energy of the Spirit of God will be brought in to resist it, so that 
 " every nation, and kindred, and tongue, and people," will have the 
 gospel proclaimed to them. As the result of this world-wide diffusion 
 of the gospel, the multitude which no man can number out of every 
 nation will come forth, having washed their robes and made them 
 white in the blood of the Lamb, to wave their palms of victory and 
 celebrate the triumphs of redeeming gi\ice and love. 
 
 Verse 7. " Saying with a loud voice, ' Fear God, and give glory to 
 Him ; for the hour of His judgment is come : and worship 
 Him that made heaven, and earth, and the sea, and the 
 fountains of waters.' " 
 The proclamation of grace will be accompanied by urgent admonition 
 to fear God and give Him the glory, rather than fear Antichrist, or 
 give the glory to Satan; for though this will be the time of Anti- 
 christ's triumph and Satan's power, it will also be the hour of God's 
 judgment, for the Lord Jesus is about to be revealed from heaven in 
 flaming fire, taking vengeance on them that know not God, and obey 
 not the Gospel. Similar in effect to the words of the Lord Jesus : 
 "Be not afraid of them that kill the body, and after that, have no 
 more that they can do. But I will forewarn you whom ye shall fear : 
 Fear Him, which, after He hath killed, hath power to cast into hell; 
 yea, I say unto you, fear Him " (Luke xii. 4, 6). 
 
 Instead of worshipping the beast, or his image, and receiving his 
 mark on the forehead or in their hands, that they should worship the 
 Creator of all things, the invisible things of whom are clearly seen, 
 being understood by the things which are made (Bom. i. 20). He will 
 put down the worship of every strange god by His almighty power; 
 for " the gods that have not made the heavens and the earth, even 
 they shall perish from the earth, and from under these heavens" 
 (Jer. X. 11). 
 
Verse 8. "And there followed another angel, saying, 'Babylon is 
 
 fallen, is fallen, that great city, because she made all nations 
 
 drink of the wine of the wrath of her fornication.' " 
 
 There is another form of evil to be guarded against — not only the 
 
 denying of God, but the corruption of Christian truth, " the apostasy " 
 
 or "falling away" mentioned in 2 Thess. ii. 3. Babylon is the emblem 
 
 of apostate Christianity. 
 
 At the beginning of the seven years — the last week — Babylon will 
 represent the outward form of Chi-istianity from whence the genuine 
 salt and light has been taken out by the removal of true believers. 
 This is the apostasy. Babylon's fall, here spoken of, is when, instead 
 of being even professedly the bride of the true Christ, she becomes the 
 harlot of Antichrist. Her final fall is her utter destruction by the 
 united fury of the ten kingdoms of the beast. 
 
 Verses 9-11. "And the third angel followed them, saying with 
 
 a loud voice, ' If any man worship the beast and his image, 
 
 and receive Jds mark in his forehead, or in his hand, the same 
 
 shall drink of the wine of the wrath of God, which is poured 
 
 out without mixture into the cup of His indignation ; and he 
 
 shall be tormented with fire and brimstone in the presence of 
 
 the holy angels, and in the presence of the Lamb : and the 
 
 smoke of their torment ascendeth up for ever and ever : and 
 
 they have no rest day nor night, who worship the beast and 
 
 his image, and whosoever receiveth the mark of his name.' " 
 
 A Avord of most solemn warning. The choice must now be made 
 
 between God and Satan, between Christ and Antichrist, between the 
 
 Spirit of truth and the spirit of error ; and that choice, once made, is 
 
 final and irrevocable, the results eternal and unalterable ; the mark of 
 
 the beast, once received, is the seal of eternal perdition. The righteous 
 
 language of the godly on the earth will then be : " Be not merciful to 
 
 any wicked transgressors " (Ps. lix. 5). " Do not I hate them, O 
 
 Jehovah, that hate Thee ? And am not I grieved with those that rise 
 
 up against Thee? I hate them with perfect hatred; I count them 
 
 mine enemies " (Ps. cxxxix. 21, 22) — language only applicable in full 
 
 to these times. 
 
 "When man's transgressions shall have come to the full, the mingled 
 cup of God's indignation will be full to "overflowing. The result of 
 the righteous judgment of God that will come upon these wicked 
 transgressors, in whom God will show His wrath and His power to 
 punish, will be an everlasting monument of the evil of sin, a beacon 
 light of solemn import to all the universe and throughout eternity, for 
 " the smoke of their torment ascendeth up for ever and ever." The 
 
88 
 
 " everlasting fire prepared for the Devil and his angels " (Matt. xxv. 41) 
 ^vill be shared by Antichrist and his associates, for " Tophet is ordained 
 of old ; yea, for the king it is prepared ; he hath made it deep and large ; 
 the pile thereof is fire and much wood ; tJie breath of Jehovah, like a 
 stream of brimstone, doth kindle it " (Isa. xxx. 33). The fire is the 
 righteous judgment of God, the wood is the transgression and sin which 
 furnish the fuel for the burning, and the breath of the indignation of 
 Jehovah, like a stream of biimstone, gives intensity to the flame. 
 
 Verses 12, 13. "Here is the patience of the saints: here are they 
 
 that keep the commandments of God, and the faith of Jesus. 
 
 And I heard a voice from heaven saying unto me, ' Write, 
 
 Blessed are the dead which die in fJie Lord from henceforth.' 
 
 * Yea,' saith the Spirit, ' that they may rest from their 
 
 labours; and their works do follow them.' " 
 
 As in the case of the three Hebrew youths (Dan. iii. 19, 20) the 
 
 furnace was heated seven times hotter than it was wont to be heated, 
 
 so it will be in this time of the great tribulation : the trial to which 
 
 faith and patience will be put, will be fiercer than any hitherto 
 
 known. This fiery trial will make manifest, without a doubt, those 
 
 who " keep the commandments of God," and who have " the faitli 
 
 of Jesus." 
 
 This voice from heaven, borne witness to by the Spirit of God, 
 pronouncing a blessing on those who " loved not their lives unto the 
 death," is a word of strong consolation which will be specially needed 
 and welcome in those times. 
 
 *' From henceforth " marks a definite period — from the commence- 
 ment of these last three and a half years of unparalleled trial ; for, 
 while there is no rest for the wicked (ver. 11), there remaineth a rest 
 for the people of God ; and " verily there is a reward for the righteous : 
 verily He is a God that judgeth in the earth " (Ps. Iviii. 11). 
 
 I'erses 14-16. "And I looked, and behold a white cloud, and upon 
 the cloud 07ie sat like unto the Son of Man, having on His head 
 a golden crown, and in His hand a sharp sickle. And another 
 angel came out of the temple, crying with a loud voice to Him 
 that sat on the cloud, ' Thrust in Thy sickle and reap : for the 
 time is come for Thee to reap : for the harvest of the earth is 
 ripe [dried].' And He that sat on the cloud thrust in His 
 sickle on the earth ; and the earth was reaped." 
 
 "The harvest is the end of the age" (Matt. xiii. 39), and this 
 harvest is twofold. 
 
 At the coming of our Lord Jesus Christ, and our gathering together 
 
89 
 
 to Him, the wheat is gathered into His gai-ner ; but the tares left on 
 the field, when fully dried, are cast into the fire (Matt. xiii.). 
 
 The scene before us is the harvest of the earth's ripened iniquity. 
 Instead of the Son of Man coming with the clouds of heaven with 
 His many diadems, and the sword, to receive His kingdom (Rev. six.), 
 He is here seen seated on a white cloud — the emblem of strict, impartial 
 justice — and with the victor's crown and sickle, for it is the execution 
 of righteous judgment on man's iniquity, fully ripe. 
 
 Our Lord refers to this in Mark iv. 26-29. The sower commits his 
 seed to the earth, then goes to sleep, and lets the earth do her part, 
 bringing " forth fruit of herself, first the blade, then the ear, after that 
 the full corn in the ear." So it is with good and evil : left to the respon- 
 sibility of man, wliether it is the good seed or the tares of the wicked 
 one, it reaches maturity in due time. " But when the fruit is brought 
 forth, immediately he putteth in the sickle, because the harvest is come." 
 When the fulness of the Gentiles is come in. He putteth in the sickle, 
 and gathers the wheat into His garner, and, when iniquity is ripe or 
 dried, He thrusts in His sickle on the earth. This is judgment on 
 political and moral evil headed up in Antichrist, when lawlessness 
 comes out in bold antagonism against God. 
 
 Verses 17-20. "And another angel came out of the temple which 
 is in heaven, ^e also having a sharp sickle. And another 
 angel came out from the altar, which had power over fire ; and 
 cried with a loud cry to him that had the sharp sickle, saying, 
 ' Thrust in thy sharp sickle, and gather the clusters of the 
 vine of the earth ; for her grapes are fully ripe. ' And the 
 angel thrust in his sickle into the earth, and gathered the 
 vine of the earth, and cast it into the great winepress of the 
 ^ wrath of God. And the winepress was trodden without the 
 city, and blood came out of the winepress, even unto the 
 horse bridles, by the space of a thousand a7id six hundred 
 furlongs." 
 This is the vintage of the earth, the judgment of God executed on 
 religious evil, headed up in Babylon the Great : apostasy fully con- 
 summated. 
 
 The angel (the emblem of God's providential agency) having the 
 sharp sickle is symbolic of the fact that God in His providence will 
 employ the agency of man for the accomplishment of His purposes 
 (chap. xvii. 16, 17). The ten kings in theu' hatred and wrath cast the 
 vine into the winepress. 
 
 In point of time the vintage precedes the harvest j that is, the judg- 
 ment of Babylon precedes the judgment of Antichrist ; but the judgment 
 
90 
 
 of Babylon will be finally consummated by the Son of Man at His 
 appearing, for He it is that treads the winepress (chap. six. 15), when 
 not only the beast, but the false prophet, come under the wrath of God 
 to the uttermost " (chap. xix. 20). 
 
 The judgment will be deep, in accordance with the enormity of the 
 evil, and co-extensive with the spread of false religion. 
 
 CHAPTER XV. 
 
 Verne 1. " And I saw another sign in heaven, great and marvellous, 
 
 seven angels having the seven last plagues; for in them is 
 
 filled up [completed] the wrath of God." 
 
 The seven trumpets were, as we have seen, emblematic of the 
 
 partial and premonitory judgments of God on the earth, during the 
 
 first three and a half years of Daniel's seventieth week of years. 
 
 The seven vials are symbolic of the execution of the fulness of 
 Divine indignation during the last three and a half years. 
 
 Before entering on these solemn scenes of judgment on eax'th we 
 have a beautiful vision of heavenly tx-iumph and praise. 
 
 Verses 2-4. "And I saw as it were a sea of glass mingled with 
 
 fire : and them that had gotten the victory over the beast 
 
 [wild beast], and over his image, and over his maik, a7id 
 
 over the number of his name, stand on the sea of glass, 
 
 having the harps of God. And they sing the song of Moses, 
 
 the servant of God, and the song of the Lamb, saying ' Great 
 
 and marvellous are Thy works. Lord [Jehovah] God Almighty ; 
 
 just and true are Thy ways. Thou King of saints. Who shall 
 
 not fear Thee, O Lord [Jehovah], and glorify Thy name ? for 
 
 Thou only a7't holy : for all nations shall come and worship 
 
 before Thee; for Thy judgments are made manifest.' " 
 
 In connection with the Tabernacle in the "Wilderness was the 
 
 brazen laver supplied with water from the smitten rock, and on the 
 
 south side of the Temple of Solomon stood the brazen sea. In both of 
 
 these provision was made for cleansing, because it was forbidden for the 
 
 priests to compass the altar, or enter the sanctviary , • with defiled" hands 
 
 or feet. 
 
 In chap. iv. 6 we read of " the sea of glass like unto crystal," before 
 the throne of God, — not a provision for cleansing, for all fear of 
 
91 
 
 defilement has passed away for ever, but an emblem of the fixed 
 purity which characterises the worship and service of God above. 
 
 In this fifteenth chapter it is a sea of glass mingled with fii-e — 
 emblematic not only of purity, but of that fiery trial through which 
 those standing on the sea of glass had passed. In the. latter part 
 of chap. vii. those who have come out of the great tribulation, are 
 seen with robes made white in the blood of the Lamb, and with palms 
 of victory in their hands, and with their song of praise. Here those 
 who, like them, have passed through tliat fiery trial, are seen having 
 the harps of God, and singing the song of Moses and the Lamb. 
 They praise God not only for their own salvation, but for His 
 righteous judgments, and in prospect of His kingdom and His glory. 
 The echoes of this song are heard and responded to on earth by those 
 who are still in the furnace and passing through the fire, as we have 
 already seen in chap. xiv. 1-3: "And I looked, and, lo, a Lamb 
 stood on the mount Sion, and with Him a hundred forty cmd four 
 thousand, having His Father's name written in their foreheads. And 
 I heard a voice from heaven, as the voice of many waters, and as the 
 voice of a great thunder : and I heard the voice of harpers harping 
 with their harps : and they sung as it were a new song before the 
 throne, and before the four beasts [living ones], and the elders : and 
 no man could learn that song but the hundred and forty and four 
 thousand, which were redeemed from the earth." 
 
 ypises 5, 6. " And after that I looked, and, behold, the temple 
 [inner temple] of the tabernacle of the testimony in heaven 
 was opened : and the seven angels came out of the temple 
 [inner temple], having the seven plagues, clothed in pure and 
 white linen, and having their breasts girded with golden 
 girdles." 
 The wrath of God is revealed from heaven against all ungodliness 
 and unrighteousness of men (Rom. i. 18). He also sends help for His 
 faithful ones from the sanctuary (Ps. xx. 2). These judgments have 
 not only their oi-igin in the sovereignty of God as proceeding from 
 the throne (chap. iv. 2), but from the holiness of God — for they pro- 
 ceed from the sanctuary — and also from the faithfulness of God in ful- 
 filment of His word, for they proceed from the tabernacle of witness. 
 
 The seven angels emblematic of God's providential agency come 
 forth from the sanctuary. Their clothing of pure and bright linen 
 is expressive of their holiness and glory; the girded loins is the 
 emblem of strength ; but the breasts, the seat of the affections, girded 
 with golden girdles, is suggestive of holy indignation, in fellowship 
 with God — a zeal for the vindication of His holiness. 
 
92 
 
 Verses 7, 8. "Aud one of the four beasts [living ones] gave 
 
 unto tlie seven angels seven golden vials [bowls] full of the 
 
 wrath of God, who liveth for ever and ever. And the temple 
 
 [inner temple] was filled with smoke from the glory of God, 
 
 and from His power ; and no man was able to enter into the 
 
 temple, till the seven plagues of the seven angels were 
 
 fulfilled." 
 
 The redeemed in resurrection and heavenly glory have fellowship 
 
 with God in the execution of His righteous judgments, as well as the 
 
 holy angels who surround the throne. One of the four living ones 
 
 gives the vials full of the wrath of God into the hands of the angels 
 
 who are the executors of it. 
 
 The temple filled with smoke reminds us of the scene in Isa. vi. 4. 
 Its solemn import is expressed in Ps. Ixxvi. 7-9 : "Thou, even Thou, 
 art to be feared : and who may stand in Thy sight when once Thou 
 art angry 1 Thou didst cause judgment to be heard from heaven ; the 
 earth feared, and was still, when God arose to judgment, to save all 
 the meek of the earth. Selah." 
 
 CHAPTER XVI. 
 
 Verse 1. " And I heard a great voice out of the temple [inner 
 
 temple] saying to the seven angels, * Go your ways, and pour 
 
 out the vials of the wrath of God upon the earth." 
 
 The word of command comes from the inner temple or sanctuary 
 
 of God, for these judgments are in vindication of Divine holiness 
 
 and truth. 
 
 The seven seals of chap. vi. occupy the whole of the last or seven- 
 tieth weeks of Daniel's weeks of years— the trumpets the first half 
 week or three and a half years, and the vials (or, more properly, 
 bowls) the last three and a half years, the time of the great tribu- 
 lation. 
 
 Verse 2. " And the first went, and poured out his vial [bowl] upon 
 
 the EARTH ; and there fell a noisome and grievous sore upon 
 
 the men which had the mark of the beast [wild beast] and 
 
 upon them which worshipped his image." 
 
 There is a remarkable similarity between these seven last plagues 
 
93 
 
 and the plagues of Egypt. Compare Ex. ix. 8-11 — the plague of 
 boils. 
 
 The plagues of Egypt were literal ; these are probably symbols of 
 God's dealings in righteous judgment with man on the earth, com- 
 bined with literal interpretation and prediction. The adherents and 
 worshippers of the beast are the first subjects of these judgments. 
 
 Verse 3. "And the second angel poured out his vial [bowl] upon 
 
 the SEA ; and it became as the blood of a dead man : and 
 
 every living soul died in the sea." 
 
 The first vial may 'be symbolic of moral and spiritual disease; 
 
 under the second vial it goes further; there is moral and spiritual 
 
 death — death in the soul. 
 
 Verses 4-7. " And the third angel poured out his vial [bowl] 
 
 upon [into] the rivers and fountains of waters; and they 
 
 became blood. And I heard the angel of the waters say, 
 
 ' Thou art righteous, Jehovah, which art, and wast, and 
 
 shalt be, because Thou hast judged thus. For they have 
 
 shed the blood of saints and prophets, and Thou hast given 
 
 them blood to drink ; for they are worthy." And I heard 
 
 another out of the altar say, ' Even so. Lord [Jehovah] God 
 
 Almighty, true and righteous ai^e Thy judgments.' " 
 
 The springs of life corrupted at the fountain head ; also the 
 
 bloodthirsty satiated with blood, as in the times of the French 
 
 Revolution. 
 
 The angelic agents employed in the providential dealings of God 
 with man adore the righteousness and truth manifested in His 
 judgments. 
 
 Compare Ex. vii. 17-21 — the waters turned into blood. 
 
 Verses 8, 9. " And the fourth angel poured out his vial [bowl] 
 
 upon the sun : and power was given unto him to scorch 
 
 men with fire. And men were scorched with great heat, 
 
 and blasphemed the name of God, which hath power 
 
 [authority] over these plagues : and they repented not to 
 
 give Him glory." 
 
 The language employed in reference to those who have come out of 
 
 these scenes of great tribulation, in chap. vii. 16, would seem to 
 
 imply that this plague may be understood as literal : " Neither shall 
 
 the sun light on them, nor any heat." And in striking contrast with 
 
 the blasphemy of the wicked on earth is the song of triumph and 
 
 praise sung by the redeemed before the throne above. 
 
94 
 
 Vei'ses 10, 11. "And the fifth angel poured out his vial [bowl] 
 
 upon the seat [throne] of the beast [wild beast] ; and his 
 
 kingdom was full of darkness ; and they gnawed their 
 
 tongues for pain, and blasphemed the God of heaven because 
 
 of their pains and their sores, and repented not of their 
 
 deeds." 
 
 Compare Ex. x. 21-23 — the plague of darkness. But notice the 
 
 alleviation to the people of God : "All the children of Israel had light 
 
 in their dwellings." 
 
 Verses 12-16. "And the sixth angel poured out his vial [bowl] 
 
 upon the great river Euphrates; and the water thereof was 
 
 dried up, that the way of the kings of [from] tJie east [sun- 
 
 rising] might be prepared. And I saw three unclean spirits 
 
 like frogs come out of the mouth of the dragon, and out of 
 
 the mouth of the beast [wild beast], and out of the mouth 
 
 of the false prophet. For they are the spirits of devils 
 
 [demons], working miracles, ivJdrJi go forth xmto the kings of 
 
 the earth and of the whole world [habitable world], to gather 
 
 them to the battle of that great day of God Almighty. 
 
 ('Behold, I come as a thief. Blessed is he that watcheth, 
 
 and keepeth his garments, lest he walk naked, and they see 
 
 his shame.') And he gathered them together into a place 
 
 called in tJie Hebrew tongue Armageddon." 
 
 Compare chapter ix. 13-15. Under the sixth trumpet the four 
 
 angels bound in the great river Euphrates were loosed, prepared for 
 
 a limited period and for partial judgment. Under the sixth vial 
 
 prepai'ation is made for the last great conflict. 
 
 Compare also Ex. viii. 1-7. When Jehovah smote the land of 
 Egypt with the plague of frogs, "the magicians did so with their 
 enchantments, and brought up frogs upon the land of Egypt." These 
 miracles of Satanic power will be repeated in the last days, not, how 
 ever, in the annoying but harmless form of natural frogs, but for the 
 widespread propagation of delusive error; "for they are //i6' spirits of 
 devils [demons], working miracles [signs], which go forth unto the 
 kings of the earth and of the whole habitable world." 
 
 " Out of the mouth of the dragon " — doctrines of Satanic subtiUy, 
 replete with supernatural infatuation. 
 
 " Out of the mouth of the wild beast ; " for to him will le given 
 " a mouth speaking great things and blasphemies " (chap. xiii. 5). 
 
 " Out of the mouth of the false prophet" — the combined sophistries 
 of scepticism, infidelity, atheism, and science falsely so called, finding 
 their way, like the frogs of Egypt, both into the chambers of kings and 
 
95 
 
 into the dwellings of the poor. This is Satan's muster-call for the 
 battle of the great day. 
 
 Here comes in a parenthesis — the Son of Man reminding His 
 faithful followers in these dark days that His coming is nigh at hand ; 
 and this announcement is given, not only to encourage their hearts, 
 but that they may be found watching and ready. 
 
 This is perfectly distinct from the words of the Lord Jesus to the 
 Churcl), "Behold, I come quickly," as we are distinctly told in 1 Thess. 
 V. 4 : " But ye, brethren, are not in darkness, that that day should over- 
 take you as a thief." Yet it is equally true that to those who refuse 
 to watch His coming will be as unexpected as that of a thief (Eev. 
 iii. 3). In this solemn crisis of the world's history, when all things 
 are preparing for the final and decisive conflict, the soldiers of the 
 Cross will need a special sustainment and a special comfort ; they will 
 need not only to take the shield of faith, but for a helmet the hope of 
 salvation. 
 
 Armageddon signifies ^^ the mountain of a great multitude," or 
 " the mountain of slaughter." 
 
 Verses 17-21. "And the seventh angel poured out his vial [bowl] 
 
 into the air ; and there came a great voice out of [from] the 
 
 temple [inner temple] of heaven, from the throne, saying, 
 
 * It is done.' And there were voices, and thunders, and 
 
 lightnings ; and there was a great earthquake, such as was 
 
 not since men were upon the earth, so mighty an earthquake, 
 
 and so great. And the great city was divided into three 
 
 parts, and the cities of the nation fell : and gi-eat Babylon 
 
 came in remembrance before God, to give unto her the cup of 
 
 the wine of the fierceness of His wrath. And every island 
 
 fled aivay, and the mountains were not found. And there 
 
 fell upon men a great hail out of heaven, every stone about 
 
 the weight of a talent : and men blasphemed God because of 
 
 the plague of the hail ; for the plague thereof was exceeding 
 
 great." 
 
 The seventh vial brings in the great crisis of this world's history, 
 
 preparatory to the establishment of the dominion of God on the earth, 
 
 when the kingdoms of this world shall become the kingdoms of our 
 
 God and of His Christ. 
 
 The language employed in connection with the great earthquake 
 here spoken of is worthy of note — " such as was not since men were 
 Tipon the earth, so mighty an earthquake, and so great " — implying 
 that greater convulsions might have been previously, as the discoveries 
 of geology would seem to attest. Ps. xlvi. 2 beautifully expresses the 
 
96 
 
 confidence and triumph of those who fear God, in the midst of these 
 scenes of overwhelming commotion. " Therefore will not we fear, 
 though tlie earth be removed, and though the mountains be carried 
 into the midst of the sea ; thour/h the waters thereof roar cmcl be 
 troubled, though the mountains shake with the swelling thereof." 
 
 The storm of hail reminds us of Ex. ix. 18-33 — the plague of hail 
 in the land of Egj'pt ; also of Job xxxviii. 22, 23, and of Isa. xxviii. 
 17-20. 
 
 It is at this period that great Babylon comes in for a share of the 
 judgment as described in chap, xviii., inflicted through the instrumen- 
 tality of the ten kings who hate her, and make her desolate. 
 
 CHAPTER XVII. 
 
 Verses 1,2. " And there came one of the seven angels which had 
 
 the seven vials [bowls], and talked with me, saying unto me, 
 
 ' Come hither ; I will show unto thee the judgment of the 
 
 great whore that sitteth upon many waters : with whom 
 
 the kings of the earth have committed fornication, and the 
 
 inhabitants of the earth have been made drunk with the 
 
 wine of her foi-nication.' " 
 
 Compare chap. xxi. 9 : *' And there came unto me one of the 
 
 seven angels which had the seven vials [bowls] full of the seven last 
 
 plagues, and talked with me, saying, ' Come hither ; I will show thee 
 
 the bride, the Lamb's wife.' " 
 
 We have here the contrast shown between the true, faithful, 
 spiritual Church, the bride of the Lamb, and the false, carnal, and 
 apostate system, the harlot companion of the beast : the beauty, glory, 
 and eternal blessedness of the one, and the true character and final 
 judgment of the other. 
 
 One great advantage of the study of the Book of Revelation is, 
 that it shows us the final form and full development of principles, slow 
 in their progress, and insidious in their operation ; and God's judg- 
 ment and retribution upon them. 
 
 We are apt to consider present appearances and present advantages, 
 but it is well to know and ponder the issues and the end. 
 
 Chapters xvii. and xviii. give us not only the full development, 
 but the final judgment, of Babylon the Great. 
 
07 
 
 According to 2 Cor. si. 2, the Church is represented as espoused to 
 one husband, to be presented as a chaste virgin to Christ. She early 
 lost her first love, and was corrupted from her simplicity ; but Christ 
 loved the Church, and gave Himself for it. He is now sanctifying and 
 cleansing it with the washing of water by the word, and will ultimately 
 present it to Himself a glorious Church, not having spot or wrinkle, 
 or any such thing (Eph. v. 26, 27). 
 
 Before the coming of the day of Jehovah, when the Lord Jesus 
 will be revealed from heaven, taking vengeance, two things are pre- 
 dicted — the apostasy of the professing Church, and the manifestation 
 of the wicked or lawless one (2 Thess. ii. 8, 9). 
 
 So long as the Holy Ghost the Comforter remains with the Church 
 on earth, this apostasy is prevented, and the manifestation of the 
 lawless one is hindered (2 Thess. ii. 7) ; but when true believers in 
 whom the Spirit of God dwells — the living and remaining ones — are 
 caught up to meet the Lord in the air (1 Thess. iv. 17), the outward 
 shell of professing Christianity will be left on the earth, having indeed 
 the form of godliness, but destitute of its living power. 
 
 The purport of this chapter, and the signs of our times, seem to 
 indicate that the outward form of Christianity during the first three 
 years and a half of Antichrist's reign will be Babylonish in its 
 character, glorious in its worldly splendour ; but the great apostasy 
 or utter fall from the Church's first position will take place at the 
 commencement of the last three years and a half. At this period. 
 Antichrist having set himself up as God in the temple of God, and 
 utterly denied both the Father and the Son, that worldly system which 
 hitherto had borne the outward name and profession of Christianity 
 will deny its allegiance to Christ and become the harlot of the beast. 
 This is the great apostasy, and this is the great whore. 
 
 Her sitting upon many waters, as explained in verse 15, indicates 
 the widespread prevalence of her influence and power. 
 
 In the Old Testament Israel is figuratively represented as the wife 
 of Jehovah, and Israel's connection with idolatry was regarded as 
 spiritual adultery. In the New Testament the Church is represented 
 as espoused unto Christ. The prostitution of Christianity to secular 
 ends, and the Church's allegiance rendered to any other authority than 
 that of Christ, is spiritual fornication. The union of the carnal and 
 the spiritual, the hulnan with the Divine, the earthly and the heavenly, 
 — the combination of that which is attractive and fascinating to the 
 carnal mind, appealing to the senses and passions of the natural heart, 
 with that which is spiritual and of Divine origin, the false with the 
 true, the truth which is of God combined with the delusion which 
 cometh from the evil one — this is the wine of Babylon's fornication. 
 
 G 
 
98 
 
 Verse 3. " So he carried me aw.ay in the Spirit into fhe wilder- 
 ness : and I saw a woman sit [sitting] upon a scarlet coloured 
 beast [wild beast], full of names of blasphemy, having seven 
 heads and ten horns." 
 Compare this with chap. xxi. 10 : " And he carried me away in the 
 Spirit to a great and high mountain, and showed me tJiat great city, 
 the holy Jerusalem, descending out of heaven from God." When the 
 Spirit of God would show the true Church in her future excellency, 
 He leads the soul upward to contemplate her in her heavenly and 
 Divine glory ; bvit when He would exhibit that which falsely professes 
 the name of Christ in her ultimate future, it is " into the wilderness " 
 — a scene of spiritual destitution. 
 
 The woman represents apostate Christianity. The " scarlet coloured 
 beast " is emblematic of the Roman Empire in its final form ; scarlet 
 being the emblem of earthly royal authority and dignity. " Full of 
 names of blasphemy ; " for he that is at the head of the empire 
 blasphemes the God of heaven, and those that compose his kingdom 
 worship him, and the dragon who gives him his power (chap, 
 xiii. 4-8). 
 
 The seven heads aiid ten horns are more fully described hereafter. 
 
 Ve7-se 4. " And the woman was arrayed in purple and scarlet 
 
 colou.r, and decked [gilded] with gold and precious stones and 
 
 pearls, having a golden cup in her hand full of abominations 
 
 and filthiness of her fornication." 
 
 Scarlet is the emblem of human and earthly dignity ; purple, the 
 
 combination of scarlet and blue, is emblematic of authority which 
 
 unites the heavenly and spiritual with that which is earthly and 
 
 carnal. False doctrine is for the most part a corruption of Divine 
 
 truth — error overlaid with a thin layer of truth, like base metal 
 
 gilded. 
 
 The " precious stones and pearls " are emblematic of spiritual 
 truths, and of those wondrous revelations of the Church's position 
 and prospects made known in the sacred Scriptures, but corrupted by 
 the false apostate system. 
 
 The cup which she holds in her hand is of gold, which is the 
 emblem of that which is Divine, for the false Church will possess and 
 use for her own purposes those ordinances which are of Divine origin 
 — baptism, the Lord's Supper, ministry, and worship ; all these she 
 employs, but not for the communication of spiritual and Divine truth 
 and blessing, but pi^ostituted to the basest of purposes, and used to the 
 diffusion of the most pernicious doctrines. 
 
 Verse 5. " And upon her forehead ivas a name written, ' Mystery, 
 
99 
 
 Babylon the Great, the mother of harlots and abominations 
 of the eai-th.' '"' 
 
 The Babylon of the prophecies is the literal city ; the Babylon of 
 the Revelation is symbolic. There is a mystery, a depth of hidden 
 meaning here, presented in a symbolic aspect. 
 
 The Babylon of these chapters represents to us the corruption of 
 Christianity, not only in its progress, but in its final form. She is 
 "the mother of harlots and abominations of the earth." Those evils 
 which have characterised the different forms of corrupt ecclesiastical 
 systems, from the commencement of the Christian dispensation, are 
 traced up to her, in whom all are embodied and will be carried out 
 to the full. The daughters have long appeared on the stage, and 
 we are familiar with many of them, but the mother has not yet 
 come forth. 
 
 Verse 6. "And I saw the woman drunken with the blood of the 
 
 saints, and with the blood of the martyrs [witnesses] of 
 
 Jesus." 
 
 From the beginning false ecclesiastical systems have been intolerant 
 
 and persecuting in proportion to their possession of power. During 
 
 the first three years and a half of Antichrist's reign he will be 
 
 occupied with the establishment of his empire — he appears to tolerate 
 
 all religions ; but during the last three years and a half, or time of 
 
 the great tribulation, when he puts to death all who will not submit 
 
 to his blasphemous assumptions, Babylon the Great will be his most 
 
 efiicient ally ; possessing almost unlimited power, her bloodthirstiness 
 
 will then be satiated to the full. 
 
 " And when I saw her, I wondered tvith great admiration 
 [wonder]." 
 
 Verse 7. "And the angel said unto me, ' Wlierefore didst thou 
 marvel [wonder] ? ^ will tell thee the mystery of the 
 woman, and of the beast [wild beast] that carrieth her, 
 which hath the seven heads and ten horns.'" 
 When religion assumes a form of external worldly splendour, 
 there is much that is fascinating to the natural mind. What is 
 needed to counteract its enticement is the knowledge or discovery 
 of the mystery of iniquity — the depths of depravity which are 
 hidden beneath this attractive yet delusive exterior; the true prin- 
 ciples of the system, whether ecclesiastical or political, which lie at 
 the foundation. 
 
 Verse 8. " ' The beast that thou sawest was, and is not ; and shall 
 [is about to] ascend out of the bottomless pit [abyss], and 
 
100 
 
 go into perdition : and they that dwell on the earth shall 
 ■wonder, whose names were not written [have • not been 
 written] in [on] the book of life from the foundation of the 
 "world, when they behold the beast [wild beast] that was, 
 and is not, and yet is.' " 
 The wild beast is the Roman Empire in its last form. There was 
 a time when, in the estimate of God, it assumed the same character as 
 it will at the close. This, probably, was the case for a brief period, 
 when Satan, having entered into Judas Iscariot, combined the Romish, 
 Jewish, priestly, and democratic powers against the Son of God, and 
 crucified the Lord of glory. This, according to Acts iv. 25-28, was the 
 first fulfilment of Ps. ii. 1-3, but there will be a future accomplish- 
 ment in the last days. 
 
 The beast that John saw in vision as to its essential characteristics 
 had its existence for a brief period at the time of the crucifixion, yet 
 at the time that John wrote it was " not " — it did not then exist in 
 this character — but in the last days it "shall ascend out of the bottom- 
 less pit, and go into perdition ; " that is, Satan will enter into Anti- 
 christ as he entered into Judas, and the end will be swift perdition. 
 
 Such will be the magnificence and power of the empire that it will 
 be the subject of world-wide astonishment, excejDt on the part of those 
 who, being predestinated unto eternal life, have the teaching of God's 
 Holy Spirit, enabling them to discover its real, Satanic, and evil 
 character. 
 
 Though the beast has not yet been manifested in its final form, yet 
 in the estimate of God all its essential principles are in existence, for 
 Satan is even now the god of this world; thus it is "the beast that 
 was, and is not, and yet is." 
 
 Verses 9, 10. " ' A7id here is the mind which hath wisdom. The 
 seven heads are seven mountains, on which the woman sitteth. 
 And there are seven kings : five are fallen, and one is, a7id 
 the other is not yet come ; and when he cometh, he must con- 
 tinue a short space.'" 
 These "seven heads'^ or "mountains" may be taken to represent 
 seven established forms of governmental power, headed up in one 
 individual, as for example — 
 
 First, the Babylonian Empire, headed up in Nebuchadnezzar — the 
 gold. 
 
 Second, the Medeo-Persian in Darius — silver. 
 
 Third, the Grecian in Alexander — brass. 
 
 Fourth, the Roman under the Caesars — iron. 
 
 Fifth, imperial and republican combined — iron mixed with miry clay 
 
101 
 
 Sixth, that form which existed when John wrote. 
 
 Seventh, the empire under Antichrist during the first three years 
 and a half, combining the various forms of government — the perfection 
 of human wisdom in the science of rule. See chap, xiii, 2, and 
 Dan. ii. 45. 
 
 Verse 11. " 'And the beast [wild beast] that was, and is not, even 
 Ije is the eighth, and is of the seven, and goeth into per- 
 dition.' " 
 During the last three years and a half of Antichrist's reign, the 
 kingdom will assume its eighth and final form. Then authority will 
 no longer be from God, coming down from above, for the punishment 
 of evildoers and the reward of them that do well; nor even human 
 authority proceeding from the people for the establishment and fulfil- 
 ment of human will. It will be Satanic and infernal, arising from the 
 bottomless pit, for the dragon will give the beast "his power, and his 
 throne, and great authority;" and all this for the repression of good 
 and the encouragement of evil. When things have assumed this form, 
 then the righteous judgment of God will be near at hand, and the 
 retribution will be fearful and full. 
 
 Verse 12. " ' And the ten horns which thou sawest are ten kings, 
 
 which have received no kingdom as yet; but receive power 
 
 [authority] as kings one hour with the beast [wild beast].' " 
 
 The empire of the wild beast in its last form will consist of ten 
 
 kingdoms under ten kings, corresponding with the feet and toes of 
 
 Nebuchadnezzar's image — partly monarchical and partly democratic, 
 
 represented by iron mixed with miry clay (Dan. ii. 41-43). 
 
 Verse 13. '"These have one mind [or purpose], and shall give 
 
 [deliver up] their power and strength [authority] unto the 
 
 beast [wild beast].'" 
 
 These ten kings in purpose and in politics are united, and together 
 
 accept the headship of the Antichrist, represented by the little horn in 
 
 Daniel's prophecy (vii. 8, 20-24). 
 
 Verse 14. " ' These shall make war with the Lamb, and the Lamb 
 shall overcome them : for He is Lord of lords, and King of 
 kings : and they that are with Him are called, and chosen, 
 and faithful.' " 
 See chap. xix. 19-21. 
 
 When the Son of Man comes to establish His kingdom. He first 
 executes judgment on those that oppose Him, taking out of His king- 
 dom all things which offend, and them that do iniquity (Matt. xiii. 41). 
 
102 
 
 Verses 15-17. "And he saith unto me, 'The waters which thou 
 sawest, where the whore sitteth, are peoples, and multitudes, 
 and nations, and tongues. And the ten horns which thou 
 sawest upon the beast, these shall hate the whore, and shall 
 make her desolate and naked, and shall eat her flesh, and 
 burn her with fire. For God hath put in their hearts to 
 fulfil His will [mind, or purjDOse], and to agree [to make one 
 mind], and give their kingdom unto the beast [wild beast], 
 until the words of God shall be fulfilled.' " 
 The false religious system represented by Babylon will obtain 
 extensive popularity and widespread influence. The empire of the 
 beast will be overthrown by the Son of Man Himself at His appearing ; 
 but previous to this, great Babylon will come to her end, through the 
 united hostility of the ten kings against her, headed by Antichrist 
 himself, to whom they give their power. So long as superstition, 
 upheld by outward grandeur and priestly assumption, bears sway over 
 the popular mind, there may be outward tranquillity ; but when the 
 hollowness of superstition is discovered, and the base and infernal 
 wickedness of this false ecclesiastical system is found out, the natural 
 heart and mind revolts against the whole imposition with uncon- 
 trollable disgust and fury. The buildings will be demolished, the 
 vestments desecrated, those seeking to uphold her will be killed, and 
 the pomp and glory given to the devouring flame. 
 
 Thus God will employ human agency for the performance of His 
 will and the fulfilment of His word. 
 
 Ve7'se 18. '"And the woman which thou sawest is fJiat great 
 city, which reigneth [hath a kingdom] over the kings of the 
 earth.' " 
 
 When John wrote, pagan, imperial Rome was the mistress of the 
 world. In subsequent ages, papal Rome has sought to assume and 
 maintain this position, and not without success; to this end her 
 energies have been, and still are, perseveringly and unscrupulously 
 applied, and the signs of the times appear to indicate a prospect of 
 success in the future to her ambitious designs greater than any before 
 attained. 
 
 The metropolis of the empire of the beast may be in some future, 
 literal Babylon, to be erected with Babel speed in the land of Shinar, 
 where the ancient prophecies may find their full accomplishment ; but 
 Rome appears to be the city identified with mystic Babylon. 
 
 Mystic Babylon, the harlot associate of the beast, represents 
 apostate Christianity in its final form under the combined emblems of 
 a woman and a city ; just as the true Church, the bride of the Lamb, 
 
103 
 
 is shown in chaps, xxi. and xxii. as the holy city, new Jerusalem, 
 where many of the figures employed are taken from ancient Jerusalem, 
 and from the Jerusalem of the Millennial age. See Isa. Ix. 
 
 So, also, the language applied to mystic Babylon corresponds with 
 the prophecies concerning ancient Babylon, and to the historic facts of 
 papal Rome. 
 
 CHAPTEK XVIII. 
 
 Verses 1, 2. "And after these things I saw another angel come 
 
 down from heaven, having great power [authority] ; and the 
 
 earth was lightened with his glory. And he cried mightily 
 
 with a strong voice, saying, ' Babylon the Great is fallen, is 
 
 fallen, and is become the habitation of devils [demons], and 
 
 the hold [ward] of eveiy foul spirit, and a cage [ward] of 
 
 every unclean and hateful bird.' " 
 
 The time of this vision of the mighty angel is the beginning of the 
 
 last three and a half years of Antichrist's reign, when Satan and his 
 
 angels having been cast out of the heavenlies, and Antichrist having 
 
 become the incarnation of the evil one, setting himself up as God in 
 
 the temple of God, will claim the homage and worship of the world. 
 
 At this time what course will that false ecclesiastical system take 
 which hitherto has professed to be the Church of God and the 
 associate of His Christ ? Will she be true to her original profession ? 
 or will she take a position totally the reverse ? This vision supplies 
 the answer. She will become the harlot associate of the beast, and 
 instead of being what she had hitherto professed to be — "the habita- 
 tion of God through the Spirit " — will " become the habitation of devils, 
 and the hold of every foul spirit, and a cage of every unclean and 
 hateful bird." The birds of the air, or spirits of wickedness, will no 
 longer merely lodge in the branches of the great mustard tree, but the 
 whole system will become their habitation and home. This is the 
 great apostasy, this is Babylon's ignominious fall. 
 
 Verse 3. " Tor all nations have drunk of the wine of the wrath 
 of her fornication, and the kings of the earth have committed 
 fornication with her, and the merchants of the earth are 
 waxed rich through the abundance [power] of her delicacies 
 [luxury].' " 
 Spiritual fornication is the combination of that which is Divine, 
 
104 
 
 heavenly, spiritual, and holy, with that which is Satanic, earthly, carnal 
 and false. 
 
 That which has led on to this solemn issue has been an unholy 
 alliance with the world, for the friendship of this world is enmity with 
 God, the outward form of religion having been assumed as a cloak 
 of covetousness, places of dignity and authority employed for the 
 acquisition of wealth, and the souls of men made merchandise of. 
 
 Verses 4, 5. "And I heard another voice from heaven, saying, 
 
 ' Come out of her. My people, that ye be not partakers of her 
 
 sins, and that ye receive not of her plagues. For her sins 
 
 have reached unto heaven, and God Jiath remembered her 
 
 iniquities.' " 
 
 It would appear that up to this period some even of God's people 
 
 had lingered in the communion of this corrupt system — such is the 
 
 fascination of outward pomp in matters of religion — but now the 
 
 command for separation is imperative. Happy they who, through 
 
 Scriptural intelligence of mystic Babylon's real character and final 
 
 fall, even now shun all association and joint participation with her. 
 
 When her iniquities have reached their full height, vengeance will be 
 
 executed, and former iniquities will not be forgotten. 
 
 Verses 6-8. " ' Reward her [render to her] even as s\)t rewarded 
 
 [rendered to] you, and double unto her double according to 
 
 her works : in the cup which she hath filled [mixed] fill [mix] 
 
 to her double. How much she hath glorified herself, and lived 
 
 deliciously [luxuriously], so much torment and sorrow give 
 
 her : for she saith in her heart, "I sit a queen, and am no 
 
 widow, and shall see no sorrow." Therefore shall her plagues 
 
 come in one day, death, and mourning, and famine ; and she 
 
 shall be utterly burned with fire : for strong is Jehovah God 
 
 who judgeth her.' " 
 
 After that the Lord Jesus has come and received His people to 
 
 Himself, all that which hitherto has borne the character of Christianity, 
 
 and professed to be a part of the Church of Christ on the earth, but 
 
 destitute of spiritual life, reality, and power, will still continue in 
 
 outward form and manifestation. 
 
 Every mere system, of whatever name or denomination, uniting 
 in one, will then constitute that outwardly prosperous and ^universal 
 ecclesiastical system symbolised by Babylon the Great. Year by year 
 increasing in influence and splendour, she will at length attain the 
 zenith of popularity and power ; but at the very time when she will 
 appear to have reached entire security, sudden overthrow will come 
 
105 
 
 upon her through the ten kings, and that destruction will be full and 
 final, for from that hour nothing of a similar character will be known 
 on the earth, and according to the measure of Babylon's pomp and 
 arrogance will be her degradation and her ruin. 
 
 Verses 9, 10. " * And the kings of the earth, who have committed 
 fornication and lived deliciously [luxuriously] with her, shall 
 bewail her, and lament for her, when they shall see the smoke 
 of her burning, standing afar off for the fear of her torment, 
 saying, " Alas, alas that great city Babylon, that mighty city ! 
 for in one hour is thy judgment come." ' " 
 The overthrow of mystic Babylon will be by the combined action 
 of the ten kings composing the empire of the beast. The other kings 
 of the earth will lament over the ruin they were unable to avert. So 
 intimate will be the connection of the corrupt system and the reign- 
 ing powers that her sudden destruction will be a shock to thrones 
 and states. 
 
 Verses 11-19. " 'And the merchants of the earth shall weep and 
 mourn over her ; for no man buyeth their merchandise any 
 more : the merchandise of gold, and silver, and precious 
 stones, and of pearls, and fine linen, and purple, and silk, 
 and scarlet ; and all thyine wood, and all manner vessels 
 of ivory, and all manner vessels of most precious wood, and 
 of brass, and iron, and marble ; and cinnamon, and odours 
 [incense], and ointments, and frankincense, and wine, and 
 oil, and fine iiour, and wheat, and beasts, and sheep, and 
 horses, and chariots, and slaves [bodies], and souls of men. 
 And the fruits that thy soul lusted after are departed from 
 thee, and all things which were dainty and goodly are 
 departed from thee, and thou shalt find them no more at 
 all. The merchants of these things, which were made 
 rich by her, shall stand afar ofif for the fear of her torment, 
 weeping and wailing, and saying, " Alas, alas that great 
 city, that was clothed in fine linen, and purple, and scarlet, 
 and decked [gilded] with gold, and precious stones, and 
 pearls ! for in one hour so great riches is come to nought." 
 And every shipmaster, and all the company in ships, and 
 sailors, and as many as trade by sea, stood afar off, and 
 cried when they saw the smoke of her burning, saying, 
 "What city is like unto this great city!" And they cast 
 dust on their heads, and cried, weeping and wailing, saying, 
 " Alas, alas that great city, wherein were made rich all that 
 
106 
 
 had ships in the sea by reason of her costliness ! for in one 
 hour is she made desolate." ' " 
 Such will be the outward pomp and splendour of mystic Babylon, 
 so costly her vestments, so elaborate her ritual, so grand her buildings, 
 so gorgeous her palaces, so vast the number of those employed and 
 enriched by her, that her sudden ruin will affect the interests of the 
 entire mercantile world ; the shock will be felt on every exchange 
 throughout the civilised earth. 
 
 Veise 20. " ' Rejoice over her, thoic heaven, and 7/e holy apostles 
 and prophets ; for God hath avenged you on her.' " 
 The response to this call will be found in chap. xix. 1-4, where 
 the innumerable multitude who come out of the great tribulation, 
 together with the saints of the former dispensation, and the church 
 of the first-born, all unite in giving God the glory for the judgment 
 executed. 
 
 Verses 21-23. "And a mighty angel took up a stone like a great 
 millstone, and cast it into the sea, saying, ' Thus with 
 violence shall that great city Babylon be thrown down, 
 and shall be found no more at all. And the voice of 
 harpers, and musicians, and of pipers, and trumpeters, shall 
 be heard no more at all in thee ; and no craftsman, of 
 whatsoever craft he he, shall be found any more [at all] in 
 thee ; and the sound of a millstone shall be heard no more 
 at all in thee ; and the light of a candle [lamp] shall shine 
 no more at all in thee ; and the voice of the bridegroom and 
 of the bride shall be heard no more at all in thee : for thy 
 merchants were the great men of the earth ; for by thy 
 sorceries were all nations deceived.' " 
 When mystic Babylon falls, it will not be reformation nor recon- 
 struction : her ruin will be complete ; from henceforth nothing of a 
 like character will have any existence. 
 
 The instructions given by Jeremiah to Seraiah the prince, recorded 
 in Jer. li. 63, 64, are somewhat similar. There the stone was bound to 
 the book of the prophecy, and cast into the Euphrates, to signify the 
 fulfilment of the word on literal Babylon ; here the angel casts the 
 great stone into the sea, expressive of mystic Babylon's violent and 
 utter overthrow. 
 
 No longer will the refinements of musical art be employed in her 
 ritual, nor artistic skill be pressed into her service ; no candle or lamp 
 will shine on her altars, nor ceremonies be performed at them ; her 
 fascinations will have passed away for ever. 
 
107 
 
 Verse 24. " * And in her was found the blood of prophets, and of 
 saints, and of all that were slain upon the earth.' " 
 To the principle of religious intolerance, exemplified fully in 
 mystic Babylon, is attributed the persecutions for conscience sake 
 which have for ages stained the world with blood, beginning with 
 righteous Abel, the first martyr. For in this case he who worshipped 
 God in the simplicity of faith was slain by the inventor and originator 
 of will- worship. 
 
 CHAPTER XIX. 
 
 Verses 1-3. " And after these things I heard a great voice of 
 much people [a great multitude] in heaven, saying, ' Alleluia ; 
 salvation, and glory, and honour, and power, unto Jehovah 
 our God: for true and righteous are His judgments: for 
 He hath judged the great whore, which did corrupt [was 
 corrupting] the earth with her fornication, and hath avenged 
 the blood of His servants at her hand.' And again they 
 said, * Alleluia.' And her smoke rose up [riseth up] for ever 
 and ever." 
 This outburst of praise evidently comes from the unnumbered 
 multitude before the throne who have come out of the great tribula- 
 tion. They ascribe deliverance and the glory to Jehovah, . extolling 
 Him by His name Jah, the title expressive of His eternal being (Ps. 
 Ixviii. 4) ; for Hallelujah in the Hebrew signifies " Praise ye Jah." 
 They had witnessed the corruptions of the apostate ecclesiastical system, 
 and probably experienced her persecuting power. 
 
 The judgment executed upon Babylon by the instrumentality 
 of the ten kings had not exhausted the wrath of God towards her : 
 there remains the undying worm, and the fire that never shall be 
 quenched. 
 
 Verse 4. " And the four and twenty elders and the four beasts 
 
 [living ones] fell down and woi-shipped God that sat on the 
 
 throne, saying, ' Amen ; Alleluia.' " 
 
 The saints of the former dispensation represented by the four and 
 
 twenty elders, and those composing the church of the firstborn 
 
 symbolised by the four living ones, in the spirit of adoring worship 
 
 and in the recognition of the sovereignty of Him who sat on the 
 
 throne, 'join their assent, and unite with the innumerable multitude 
 
 in giving the glory and praise to Jehovah. 
 
108 
 
 Verse 5. "And a voice came [came forth] out of the throne, 
 saying, 'Praise our God, all ye His servants, and ye that 
 fear Him, both small and great.' " 
 
 This voice evidently comes forth from the Lamb of God, the 
 heavenly Bridegroom, calling for a burst of universal praise to God, on 
 behalf of Himself and of His blood-bought bride. In chap. v. 6 
 John writes : " And I beheld, and, lo, in the midst of the throne and 
 of the four living ones, and in the midst of the elders, stood a Lamb 
 as it had been slain, having seven horns and seven eyes." 
 
 "Praise our God." This reminds us of the language of Christ 
 when about to enter the holiest of all, recorded in John xx. 17: 
 " Touch Me not ; for I am not [have not] yet ascended to My Father : 
 but go to My brethren, and say unto them, I ascend unto My Father, 
 and your Father ; and to My God, and your God." For the Church 
 is one with Himself, being members of His body, of His flesh, 
 and of His bones, and therefore in closest relationship with His 
 Father and His God, Hence, in chap. iv. 6, the Church is emble- 
 matically represented by the four living ones "in the midst of the 
 throne" as well as "round about the throne," being one Spirit with 
 their risen Lord. 
 
 " AH ye His servants " — the innumerable company of angels ; as in 
 Ps. ciii. 20 : " Bless Jehovah, ye His angels, that excel in strength, that 
 do His commandments, hearkening unto the voice of His word." 
 
 "And ye that fear Him, both small and great" — that is — every 
 creature of God " in all places of His dominion ; " corresponding with 
 Ps. ciii. 21 : "Bless ye Jehovah, all ye His hosts; ye ministers of His, 
 that do His pleasure." 
 
 Verses 6, 7. " And I heard as it were the voice of a gi'eat multitude, 
 
 and as the voice of many waters, and as the voice of mighty 
 
 thunderings, saying, * Alleluia ; for Jehovah God omnipotent 
 
 reigneth. Let us be glad and rejoice, and give honour [glory] 
 
 to Him : for the marriage of the Lamb is come, and His wife 
 
 hath made herself ready.' " 
 
 There are here three distinct companies — First, the white-robed, 
 
 palm-bearing multitude before the throne, who have come out of the 
 
 great tribulation, who commence the theme ; secondly, the innumerable 
 
 company of angels in general assembly, who swell the strain, as the 
 
 voice of many waters ; and thirdly, from the other inhabitants of the 
 
 universe the echo comes back as mighty thunderings pealing from the 
 
 illimitable regions of space. This is the grand hallelujah chorus of the 
 
 skies, and the occasion is the marriage of the Lamb. But before the 
 
 joy accompanying the marriage, the highest glory is to be given to 
 
109 
 
 God — ** Jeliovali God omnipotent " — with whose kingdom and glory 
 this event is intimately connected. God hath made known to us the 
 mystery of His will, " that in the dispensation of the fulness of times 
 He might head up all things in Christ, the second Adam, the Lord 
 from heaven (Eph. i, 10). But He who raised Him from the dead, 
 and set Him at His own right hand in the heavenly places, gave Him 
 to he the head over all things to the Church, which is His body, the 
 fulness of Him that filleth all in all " (Eph. i. 22, 23). This is the 
 great mystery of Christ and the Church, the second Adam associated 
 with the second Eve (Eph. v. 30-32). 
 
 We are here come to the period symbolised by the opening of the 
 seventh seal. The sixth seal had brought us to the signs immediately 
 preceding the manifestation of the Son of Man. In the interval 
 between the destruction of Babylon by the ten kings, and the manifes- 
 tation of the Son of Man as the rider on the white horse to take His 
 kingdom and to reign, comes in the marriage of the Lamb, so that 
 when He appears it is as the " Bridegroom coming out of His chamber " 
 (Ps. xix. 5), and " out of the ivory palaces, whereby they hcwe made 
 Him glad " (Ps, xlv. 8), in that day of His espousals or marriage, and 
 in the day of the gladness of His heart, spoken of in Song of Solomon 
 iii. 11. We have no description given of what the seventh seal un- 
 folded, probably because the scene presented was such as no symbols 
 could portray ; but the seventh seal being opened, we read, " there was 
 silence in heaven about the space o/ half an hour" (Rev. viii. 1), as 
 though all heaven were taken by surprise, and in solemn silence wonder 
 and adore. Chapter xix. supplies us with the information of what the 
 seventh seal presented. It is the marriage of the Lamb, and the 
 subsequent appearing of Messiah in glory. 
 
 " Let us be glad and rejoice, and give honour to Him." 
 This is the response to the call from Him who is in the midst of 
 the throne for universal praise — fi-om all, "both small and great." 
 But why this universal joy ? Because all creation is interested in the 
 event celebrated. Through the blood of the Lamb all creation has 
 been reconciled (Col. i. 20), and in the second Adam all things, not 
 only on earth, but in heaven, have been headed up (Eph. i. 10), and 
 thus secured from failure and from fall. 
 
 In incarnation the Creator stooped to the creature — God was mani- 
 fest in flesh ; but in life Immanuel abode alone : " Except a corn of 
 wheat fall into the ground and die, it abideth alone " (John xii. 24). 
 Then, having made peace through the blood of His cross, God raised 
 Him from the dead, and set Him at His own right hand on high. In 
 resurrection the ^man Christ Jesus is taken up into glory. By the 
 
110 
 
 Holy Ghost sent down at Pentecost the link is formed between the 
 ascended, glorified Christ and His body the Church, and thus the 
 Church becomes " the fulness [the filling up or complement] of Him 
 that filleth all in all" (Eph. i. 23). Thus link by link— by incarna- 
 tion, atonement, resurrection, and the Pentecostal Spirit — the union is 
 effected between the Ci'eator and the creature, and at the marriage of 
 the Lamb the union will be consummated and perfected for ever. 
 
 Thus, in the dispensation of the fulness of times, when the history 
 of this present world is finished, God, hax-ing headed up all creation in 
 the second Adam, associated with His bride, all things will become 
 new : " There shall be no more death, neither sorrow, nor crying, 
 neither shall there be any more pain ; for the former things will have 
 passed away " (Rev. xxi. 4) ; and God will have all the glory. He laid 
 the plan deep in the counsels of eternity ; He sent His only begotten 
 Son into the world, a sacrifice for sin ; He raised Him from the dead, 
 and gave Him glory ; He sent down the Comforter ; and the Church, 
 the bride of the Lamb, is the Father's gift to His beloved Son, and 
 He it is who heads up all in Christ, and thus secures the universe from 
 failure, and for Himself the everlasting praise. 
 
 "The marriage of the Lamb is come." 
 
 Beautiful and striking are the foreshadowings of this great event. 
 To begin with, Adam and Eve in Paradise, which we know is a figure 
 of the great mystery, Christ and the Church (Eph. v, 32). Adam, 
 placed at the head of this lower creation, has a helpmeet provided for 
 him by God : after his deep sleep (emblematic of the death of Christ), 
 the rib taken from his side and woman formed ; so, after Calvary, 
 comes Pentecost, when, by the indwelling Spirit, the Church is formed 
 as the body and the bride of Christ. 
 
 A second foreshadowing of the bride is to be found in Gen. xsiv. 
 in Rebekah. Isaac, the obedient son, having been offered up, and 
 received back in figure from the dead, Eliezer (typical of the Holy 
 Ghost) is sent to provide for him a bride, and, having won the heart 
 of Rebekah, brings her to Isaac. 
 
 Third, Joseph, having been sold by his brethren into the hands of 
 the Gentiles and imprisoned, is exalted to the right hand of glory and 
 of power, and the king gives him Asenath as his bride. 
 
 Fourth, Moses, having been rejected by the people of Israel — who 
 failed to recognise in him God's deliverer — whilst ia the far-off land, 
 receives Zipporah for a wife. 
 
 The fifth type we find in Boaz and Ruth. Ruth, the Moabitess, 
 becomes the wife of Boaz, the mighty man of wealth, the kinsman 
 redeemer. 
 
Ill 
 
 Sixth, Solomon takes to wife the king of Egypt's daughter, and, 
 having built a house for his God and a house for the kingdom, builds 
 also a house for her. This Gentile wife associated with Solomon in 
 his kingdom is a beautiful foreshadowing of the Church as connected 
 with a risen and glorified Christ; and this furnishes the theme for 
 that most exquisite portion of Scripture, the Song of Songs. 
 
 "The marriage of the Lamb js come." 
 Christ loved the Church, and gave Himself for it. He is now 
 sanctifying and cleansing it by the washing of water by the word, in 
 order that He might present it to Himself a glorious Church, not 
 having spot, or wrinkle, or any such thing ; but that it should be holy, 
 and without blemish (Eph. v, 25-27). This is the scene which is now 
 before us ; the marriage of the Lamb is come. He now presents her 
 before the presence of the glory with exceeding joy, henceforth and for 
 ever to be recognised by the whole universe as the bride, the Lamb's 
 wife. Now will come the answer to His prayer in John xvii. 24 : 
 *' Father, I will that they also, whom Thou hast given Me, be with Me 
 where I am ; that they may behold My glory, which Thou hast given 
 Me : for Thou lovedst Me before the foundation of the world." 
 
 "And His wife hath made herself ready." 
 
 A threefold work was necessary to prepare the Church for the 
 marriage of the Lamb as His bride, and for her eternal relationship 
 to Him as His wife. First, she had been redeemed unto God by His 
 blood ; secondly, sanctified by the Spirit ; but thirdly, there was needed 
 also that she should make herself read}'. 
 
 She had already been raised and conformed to the image of her 
 Lord in the glory, and seen Him as He is at the first resurrection. 
 She had stood at His judgment seat, where everything had been tested 
 in the light of God and the secrets of all hearts made manifest. And, 
 since then, having been seven years in the presence of God in the full 
 light of His countenance, and in the fellowship of the Lamb as one 
 with Him who is in the midst of the throne, and in the communion 
 of the Holy Ghost, symbolised by the seven lamps of fire that burn 
 before the throne. Seven years in the company of the saints of the 
 former dispensation, typified by the four and twenty elders, and in 
 mutual intercourse together as the members of the body of Christ, 
 as shown by the symbol of the four living ones. Seven years with 
 the innumerable company of angels which surround the throne, and 
 a portion of that time with the great multitude who come out of the 
 great tribulation, conversant with the scenes that have been taking 
 place on earth during the interval between her Lord coming to receive 
 
112 
 
 her unto Himself and her manifestation with Him ; — profiting by all, 
 she has made herself ready; she is now prepared as she never was 
 before, or could have been, to enter into the thoughts, the feelings, 
 and the actions of her heavenly Bridegroom. 
 
 Verse 8. "And to her was granted that she should be arrayed in 
 fine linen, clean and white [bright] : for the fine linen is the 
 righteousness [righteousnesses] of saints." 
 Their robes have been washed and made white in the blood of the 
 Lamb, and not only is every iniquity forgiven, and every sin pui'ged, 
 but every service rendered, every sacrifice made, every victory gained, 
 is kept in everlasting remembrance ; for the bride is given to appear 
 in that pure and bright raiment which is emblematic of the righteous- 
 nesses of the saints — not righteousness in the singular, as characteristic 
 of the whole, but righteousnesses in the plural, as indicating the recog- 
 nition of each and every particular. 
 
 Verse 9. " And he saith unto me, ' Write, Blessed are they which 
 are called unto the marriage supper of the Lamb.' '' 
 Compare with Ps. xlv. 13-15 : " The king's daughter is all 
 glorious within ; her clothing is of wrought gold. She shall be brought 
 unto the king in raiment of needlework ; the virgins her companions 
 that follow her shall be brought unto thee. With gladness and 
 rejoicing shall they be brought : they shall enter into the king's 
 palace." In Ps. xlv. Solomon the bridegroom king is typical of Christ ; 
 and by the queen we may understand the earthly Jerusalem, or Israel 
 under the new covenant. The daughter of Pharaoh whom Solomon 
 had taken as his wife, the subject of the Song of Solomon, is typical 
 of the Church described as " the king's daughter, all glorious within," 
 internally and externally beautified. The virgins her companions who 
 follow her, and who enter into the king's palace, correspond with the 
 blessed ones who are called to the marriage supper of the Lamb. The 
 Church as the bride is there by her own right. May we not under- 
 stand by these called ones the saints of the former dispensation 1 
 John the Baptist, who was one of the last of these, styles himself 
 "the friend of the bridegroom," and our Lord says concerning him, 
 though one of the greatest of prophets, the '* least in the kingdom of 
 the heavens is greater than he : " for to be a member of Christ's 
 mystic body, and to belong to the bride, is a far higher honour. 
 The redeemed of every age will share the blessedness and the joy of 
 this great event. 
 
 "And he saith unto me, 'These are the true sayings of God.'" 
 So transcendently gi'eat and glorious are these revelations of the 
 
113 
 
 Church's associations and prospects, faith requires an especial con- 
 firmation to enable it to grasp and realise them ; hence the assur- 
 ance here given, " These are the true sayings of God." Seeing that 
 we look for such things, what manner of persons ought we to be in all 
 holy conversation and godliness ? 
 
 Verse 10. "And I fell at his feet to worship him. And he said 
 
 unto me, ' See thou do it not : I am thy fellow-servant, and 
 
 of thy brethren that have the testimony of Jesus : worship 
 
 God ; for the testimony of Jesus is'the spirit of prophecy.' " 
 
 The Lord Jesus had sent His angel to show these things to His 
 
 servant John, and Jesus speaks by him, and through him claims 
 
 Divine honours. But when John would offer worship to the angel 
 
 personally, this the angel refuses. He was but a fellow-servant with 
 
 John and his brethren, who were witnesses for Christ, Divine 
 
 worship must only be rendered to God, and to His Divine Son, to 
 
 whom give all the prophets witness, and to the Eternal Spirit. 
 
 Verse 11. "And 1 saw heaven opened, and behold a white horse; 
 and He that sat upon him icas called ' Faithful and True,' 
 and in righteousness He doth judge and make war," 
 
 In chap. vi. 2 John saw a white horse with his rider, the emblem 
 of Antichrist, the people's king, going forth for the establishment of 
 his kingdom. Here we have the true Christ coming forth for the 
 overthrow of His enemies, and for the commencement of His Mil- 
 lennial reign. 
 
 White is the emblem of strict, impartial justice — "judgment 
 without mercy ; " the white horse is emblematic of progressive 
 judgment. 
 
 The day of salvation has lasted nearly two thousand years; 
 similarly the day of judgment will not be confined to a brief period 
 (2 Peter iii. 8), but during the Millennium, judgment on open 
 sin will be immediately executed (Isa. Ixv. 20). The judgment of 
 the great white throne closes the scene, and will be final and for 
 ever. 
 
 The name of the rider, " Faithful and True," reminds us that He 
 is not only faithful to His promises to His saints, but true to His 
 threatenings to His enemies ; and when He comes it will not only be 
 for the execution of righteous judgment, but to make war against 
 all who oppose His i-ightful reign. 
 
 Verse 12, "His eyes were as a flame of fire, and on His head 
 icere many crowns [diadems, or regal crowns] ; and He had 
 
lU 
 
 a name written, that no man [no one] knew, but He 
 Himself." 
 
 The judgment which He executes is not only characterised by 
 strict justice, but is the result of an infinite knowledge ; nothing 
 can escape Him. He would not let His sei'vants separate the tares 
 from the wheat (Matt, xiii.), but He comes with that eye which 
 discovers the secrets of all hearts. 
 
 As the Overcomer, we now see Him crowned with the Stephanos 
 or victor's crown (Heb. ii. 9). In this vision He appears with the 
 diadem or regal crown, the mark of universal empire — His many 
 diadems significant of universal dominion and empire — the King of 
 kings and Lord of lords. 
 
 He has promised to the overcomer (chap. ii. 17) the white stone 
 and the new name which no one knows but the receiver — the token 
 of secret and confidential approval, a joy which the stranger inter- 
 meddleth not with. In like manner He Himself, the faithful Servant, 
 has received from His Father the seci^et expression of a Divine 
 estimate, which none beside can know. 
 
 Verse 13. "And He was clothed with a vesture dipped in blood; 
 and His name is called 'The Word of God.' " 
 
 Compare Isa. Ixiii. 1-6 and chap. xiv. 17-20. Although the 
 judgment on Babylon was executed by the instrumentality of the ten 
 kings, yet it was in reality the judgment of the Son of Man, for 
 He it is who treads "the winepress of the fierceness and wrath of 
 Almighty God" (chap. xix. 15). 
 
 He is the Word of God, not only as the One w)no reveals God in 
 creation, providence, and redemption, but also in the manifestation of 
 His righteous judgment. 
 
 Verse 14. "And the armies wliich were in heaven followed Him 
 .upon white horses, clothed in fine linen, white and clean." 
 This is the manifestation of the Son of Man, when every eye shall 
 see Him ; not " the coming of our Lord Jesus Christ, and our gathering 
 together unto Him" (2 Thess. ii. 1); not His coming to receive His 
 saints to Himself (John xiv. 3), but His manifestation with them, for 
 " when Christ, ivho is our life, shall appear, then shall ye also appear 
 with Him in glory" (Col. iii. 4). For "the Lord Jesus shall te 
 revealed from heaven with His mighty angels, in flaming fire taking 
 veno'eance on them that know not God, and that obey not the Gospel 
 of our Lord Jesus Christ : who shall be punished with everlasting 
 destruction from ihe presence of the Lord, and from the glory of His 
 power; when He shall come to be glorified in His saints, and to be 
 
115 
 
 admired in all them that believe" (2 Thess. i. 7-10). ''The Lord 
 Cometh with ten thousands of His saints" (Jude 14); or, as saith the 
 Prophet Zechariah, "And Jehovah my God shall come, and all the 
 saints with thee " (Zech. xiv. 5). When the Lord Jesus is thus 
 revealed, the angels of His power accompany Him ; and the redeemed 
 of every age, who being conformed to Him in glory, will unite in the 
 manifestation of the splendour of His coming. As the armies of the 
 heavens, they will also be associated with Him in the execution of 
 those righteous judgments, whereby His kingdom will be established 
 upon the earth. 
 
 " Upon white horses, clothed in fine linen, white and clean." 
 Whether the saints in resurrection glory or His holy angels, those 
 who accompany Him are all lioly, and take part with Him in the 
 execution of His righteous judgment. 
 
 Verse 15. "And out of His mouth goeth a sharp sword, that with 
 it He should smite the nations : and ^e shall rule them with 
 a rod of iron : and ||e treadeth the winepress of the fierce- 
 ness and wrath of Almighty God." 
 By the word of His power the judgment is executed (Ps. ii. 9 ; 
 Isa. xi. 4 ; 2 Thess. ii. 8). It is not now the gentle rod, which com- 
 forts as well as supports the sheep of His pasture, but the iron rod of 
 irresistible might. 
 
 Though judgment upon apostate Babylon has been executed, " His 
 anger is not turned away, but His hand is stretched out still " against 
 the culmination of evil. 
 
 Verse 16. " And He hath on His vestui'e and on His thigh a name 
 written, ' King of kings and Lord of lords." 
 See 1 Tim. vi. 14, 15. "The appearing of our Lord Jesus Christ : 
 which in His own times He shall shew, who is the blessed and only 
 Potentate, the King of kings, and Lord of lords." Conspicuous on His 
 vesture, and inscribed on His thigh, is His name. Thus He appears 
 as invested with universal dominion and lordship. 
 
 Verses 17, 18. "And I saw an angel standing in the sun; and 
 he cried with a loud voice, saying to all the fowls that fly 
 in the midst of heaven, ' Come and gather yourselves together 
 unto the supper of the great God ; that ye may eat the flesh 
 of kings, and the flesh of captains, and tlie flesh of mighty 
 men, and the flesh of horses, and of them that sit on them, 
 and the flesh of all men, both free and bond, both small and 
 great.'" 
 
116 
 
 This is emblematic of a preparation for world-wide destruction, for 
 ^Hhe slain of Jehovah shall be many" (Isa. Ixvi. 16); and provision 
 is hereby made for the removal of the carcases from the scene of 
 slaughter. " For wheresoever the carcase is, there will the eagles be 
 gathered together." 
 
 Verse 19. "And I saw the beast [wild beast], and tlie kings of 
 the earth, and their armies, gathered together to make 
 war against Him that sat on the horse, and against His 
 army." 
 Here we have Ps. ii. 1-4 finally fulfilled. It is the gi-eat con- 
 federacy of the nations against Jehovah, and against His Christ. 
 They have already put down apostate Christianity, with all its corrup- 
 tions; they now conspire against the true Christ and His faithful 
 followers. We learn from Zech. xiv. 1-3 that the gathering place 
 is around Jerusalem, and at first they appear on the highroad to 
 success : they begin to say, " Peace and safety ;" then sudden destruc- 
 tion comes upon them from which there is no escape. 
 
 Verse 20. " And the beast [wild beast] was taken, and with l^im 
 the false prophet that wrought miracles before him, with 
 which he deceived them that had received the mark of 
 the beast, and them that worshipped his image. These 
 both were cast alive into a lake of fire burning with brim- 
 stone." 
 The wild beast and the false prophet are taken, and are cast alive, 
 having their bodies "salted with fire" (Mark ix. 49), into the lake of 
 fire burning with brimstone (Isa. xxx. 33; Dan. vii. 11). 
 
 Vei'se 21. " And the remnant [rest] were slain with the sword 
 of Him that sat upon the horse, which sioord proceeded 
 out of His mouth : and all the fowls were filled with their 
 flesh." 
 Those enemies that would not have Messiah to reign over them 
 are slain before Him (Luke xix. 27), and thus the Son of Man pre- 
 pares, by the execution of righteous judgment, for the establishment 
 of His kingdom in prosperity and peace. 
 
117 
 
 CHAPTER XX. 
 
 Verses 1-3. " And I saw an angel come down from heaven, having 
 the key of the bottomless pit [abj^-ss] and a great chain in his 
 hand. And he laid hold on the dragon, that old serpent, 
 which is the Devil [false accuser], and Satan [adversary], and 
 bound him a thousand years, and cast him into the bottom- 
 less pit, and shut him up, and set a seal upon [over] him, 
 that he should deceive the nations no more, till the thousand 
 years should be fulfilled : and after that he must be loosed a 
 little season." 
 An angel had been sent to John in Patmos, to show unto him, by 
 signs or symbols, things which were to come to pass hereafter ; and 
 the beloved disciple has written those visions and foreshadowings of 
 future things for our instruction. 
 
 He sees an angel lay hold on the dragon, the old serpent, who 
 has deceived the world for six thousand years, and put him under 
 resti-aint for a period of one thousand years, having his place in the 
 bottomless pit, shut up and sealed. Satan's power for a time will be 
 at an end, in all its varied branches and ramifications, — this is implied 
 by the variety of titles given to him. "The Dragon" is a name that 
 describes him as the fierce, persecuting enemy of God's people. 
 " That old Serpent ; " by this title we are reminded of the scene of 
 temptation in the Garden of Eden, as recorded in Genesis ; it shows 
 him as grown old and experienced in his deceptive wiles. " The 
 Devil," Diaholus, the accuser of God's saints before Him, and " Satan," 
 the adversary of the people of God. Henceforth there will be no 
 more persecution, no more temptation, no more accusation, and no 
 more evil done by him to the saints for one thousand years. It is 
 sometimes said that the wickedness we see in the world is occasioned 
 by priestcraft, kingcraft, false teaching, &c. ; but God will try man 
 under the best of governments, that of Messiah, taking away all the 
 adverse circumstances which would lead man into sin, leaving him 
 entirely unfettered, in order to prove whether, under the most 
 favourable auspices, he will turn to God ; or whether, as Scripture 
 asserts, " the flesh profiteth nothing " (John vi. 63), and that " every 
 man at his best estate is altogether vanity " (Ps. xxxix. 5), and that 
 " the carnal mind is enmity against God " (Rom. viii. 7). 
 
 We have no evidence of death during that period, excepting as we 
 
118 
 
 find it written in Isa. Ixv. 20 : " The child shall die a hundred years 
 old; but the sinner heing a hundred years old shall be accursed." That 
 is, if sin is committed, judgment will be speedily executed, but the 
 offender, though a hundred years of age, will be considered only as a 
 child, because of the Millennial length of days. And when the 
 thousand years is ended, after man has been tried with every advan- 
 tage in his favour, Satan must be loosed for a season, to see if man is 
 prepared to admit the authority of God. 
 
 Verses 4, 5. "And I saw thrones, and they sat upon them, and 
 judgment was given unto them : and / saio the souls of them 
 that were beheaded for the witness of Jesus, and for the 
 word of God, and which [those which] had not worshipped 
 the beast [wild beast], neither his image, neither had received 
 Ids mark upon their foreheads, or in [and upon] their hands ; 
 and they lived and reigned with Christ a thousand years. 
 But the rest of the dead lived not again until the thousand 
 years were finished. This is the first resurrection." 
 "I saw thrones, and they sat upon them, and judgment was given 
 unto them." 
 
 In chap. xix. 14 we have seen the saints of the heavenlies follow- 
 ing the King of kings on His vrhite horse ; when He comes for the 
 execution of righteous judgment they also are conformed to Him, 
 sitting on white horses, and clothed in fine linen, white and clean. 
 
 So, when He sits on the throne of His glory, they also share the 
 kingdom with Him, for it is a faithful saying, "If we suffer, we shall 
 also reign with Him" (2 Tim. ii. 12; Daniel vii. 18, 22, 27). These 
 seen sitting on thrones are the dead in Christ who rise fii'st, including 
 all who have died in the faith of Christ, from Abel downward, and also 
 those living and remaining ones who are changed and caught up to 
 meet Him when He comes, according to 1 Thess. iv. 14-17, 
 
 " I smo the souls of them that were beheaded for the witness of 
 Jesus, and for the word of God," &c. 
 
 There are three classes who share in the first resurrection. First, 
 "they that are Christ's at His coming" (1 Cor. xv. 23). The second 
 class are those who are slain for their positive resistance to the claims 
 of Antichrist, and who are spoken of in Hev. vi. 9-11 as the souls 
 under the altar (and as the man child of chap. xii. 5), who are told 
 to wait till their companions also had been slain. 
 
 The third class are those who are subsequently slain foi- their 
 passive resistance, who would not receive the mark of the beast or the 
 number of his name: the companions mentioned in chap. vi. 11, and 
 the remnant of the woman's seed in chap. xii. 17, who together appear 
 
119 
 
 as the innumerable multitude of chap. vii. 9. These are first described 
 as '* souls," but it is added they " lived ; " this expression, according 
 to verse 5, implies and signifies their resurrection. 
 
 ■ This is the first resurrection — the resurrection of the just (Luke 
 xiv. 14) ; the resurrection of life (John v. 29). 
 
 These three classes, though not all raised at the same time, all 
 have part in the first resurrection ; they live and reign with Christ a 
 thousand years. But the rest of the dead live not again — that is, 
 they are not raised until after the thousand years are completed, when 
 they rise to the resurrection of judgment (John v. 29) and stand 
 before the great white throne (Rev. xx. 11-13). The secret of the 
 first resurrection is referred to in Ps. xlix. 13-15. 
 
 Verse 6. "Blessed and holy is he that hath part in the first 
 
 resurrection; on such [over these] the second death hath no 
 
 power [authority], but they shall be priests of God and of 
 
 Christ, and shall reign with Him a thousand years." 
 
 In Luke xx. 35, 36, the words of the Lord Jesus are: "They 
 
 which shall be accounted worthy to obtain that world [orage] and the 
 
 resurrection from the dead, neither marry, nor are given in marriage : 
 
 neither can they die any more : for they are equal unto the angels ; 
 
 and are the children of God, being the children of the resurrection." 
 
 They are both priests and kings, sharing in the Melchisedec reign 
 and priesthood of the Lord Jesus. " Priests of God," as ministering 
 to Him in the priests' office in the heavenly sanctuary ; " and of 
 Christ," as under Him, the great High Priest ; " and shall reign with 
 Him," sharing His kingdom. This is the privilege of all the risen 
 saints, whether of the dead in Christ who rise first, of those who are 
 raised or changed at the coming of the Lord Jesus for His Church, 
 or of those who come out of the great tribulation. 
 
 Verses 7-9. "And when the thousand years are expired, Satan 
 shall be loosed out of his prison, and shall go out to deceive 
 the nations which are in the four quarters [corners] of the 
 earth, Gog, and Magog, to gather them together to battle : 
 the number of whom is as the sand of the sea. And they 
 went up on the breadth of the earth, and compassed the 
 camp of the saints about, and the beloved city; and fire 
 came down from God out of heaven, and devoured them." 
 What a wonderful light these few verses throw on the thirty- 
 eighth and thirty-ninth chapters of the prophecy of Ezekiel ! After 
 Israel had been gathered fi-om all nations and restored to their own 
 land, dwelling safely and confidently for a thousand years, during 
 
120 
 
 which period the glory of God had been manifested to all, and the 
 knowledge of Jehovah had covered the earth as the waters cover the 
 sea, and nation had not lifted up sword against nation nor had been 
 instructed in the arts of war, at the close of this Millennial period, 
 Satan having been again let loose, deceives the nations that are in 
 the utmost parts of the earth, and instigates them to come up against 
 the land of Israel " to take a spoil ... to take a prey, to carry 
 away silver and gold, to take away cattle and goods, to take a great 
 spoil" (see Ezek. xxxviii. 8-13). He it is who puts it into their mind 
 "to think an evil thought," or "devise an evil device," and to say, 
 *' I will go up to the land of unwalled villages ; I will go to them 
 that are at rest, that dwell safely" (verses 10, 11). 
 
 The northern nations, characterised as Gog and Magog, together 
 with other peoples from various parts, come up "against the moun- 
 tains of Israel " (verse 8) " as a cloud to cover the land " (verse 9) 
 and compass "the camp of the saints about, and the beloved city" 
 (Rev. XX. 9) — a multitude " the number of whom is as the sand of the 
 sea " (verse 8). The weapons of their warfare will be apparently of 
 the most primitive kind, extemporised for the occasion ; hence we do 
 not read of cannons and guns, but of shields, bucklers, bows, arrows, 
 and handstaves, which are capable of being burnt, Ezek. xxxix. 9, 10. 
 But God fights against them " with pestilence, and with blood . . . 
 an overflowing rain, and great hailstones, fire, and brimstone " (Ezek. 
 xxxviii. 22). " Fire came down from God out of heaven, and devoured 
 them " (Rev. xx. 9). The slaughter so great, and the overthrow so 
 complete, that, after the fowls of heaven and the beasts of the field 
 have been filled with their flesh, seven months will be occupied with 
 their burial and seven years in the cleansing of the land (see Ezek. 
 xxxix. 9-20). 
 
 This is the last trial of man in the flesh, and the last manifestation 
 of the righteous judgment of God on the wickedness of mankind on 
 the earth. 
 
 Verse 10. " And the Devil that deceived them was cast into the 
 lake of fire and brimstone, where the beast [wild beast] and 
 the false prophet are, and shall be tormented day and night 
 for ever and ever." 
 See chap. xix. 20. Diahohis, the false accuser and deceiver, the 
 god of this world ; the beast, the false Christ or Antichrist ; and the 
 false prophet, who is the great counterfeit and opposer of the Spirit 
 of God — three distinct personalities — these three, the trinity of hell, 
 have their eternal abode in the lake of fire and brimstone. 
 Their due and righteous portion. 
 
121 
 
 Verse 11. "And I saw a great white throne, and Him that sat 
 on it, from whose face the earth and heaven fled away ; and 
 there was found no place for them." 
 
 When the sign of the Son of Man appears in heaven, and He 
 comes to take His Millennial throne, then "the kings of the earth, 
 and the great men, and the rich men, and the chief captains, and the 
 mighty men, and every bondman, and every freeman, hide themselves 
 in the dens and in the rocks of the mountains, and say to the moun- 
 tains and rocks, 'Fall on us'" (Rev. vi. 15, 16). But there are no 
 mountains and rocks to fall on those who stand before the great white 
 throne ; they are left defenceless and exposed. 
 
 " Great white throne." It is a " throne," for here God sits in His 
 absolute authority and almighty power ; it is a " great " throne, for 
 this is the " judgment of the great day " (Jude 6) ; and it is " white," 
 the emblem of strict, impartial righteousness, and Divine, inflexible 
 justice. He that sits upon it is God, not in His fatherly character of 
 grace and love, but God in the person of the Son ; " for the Father 
 judgeth no man, but hath committed all judgment unto the Son, that 
 all 7nen should honour the Son, even as they honour the Father " 
 (John v. 22, 23). 
 
 This is not the bema or judgment seat of Christ, before which the 
 risen saints will stand, at His appearing, to receive the estimate and 
 reward of works done in His name (2 Cor. v. 10) ; nor the throne of 
 glory, before which the living nations of the earth will stand when the 
 Son of Man comes to take His Millennial kingdom (Matt. xxv. 31, 32) ; 
 but the throne of strict, impartial judgment, set up when the re- 
 sponsibility of man on the earth will have ceased for ever and earth's 
 history is closed. 
 
 The earth has been polluted by the iniquity of man (Isa. 
 xxiv. 5), and the heavens have been contaminated by the defection 
 of the fallen angels, and "are not clean in His sight" (Job xv. 15\ 
 In the presence, therefore, of Him who is of " purer eyes than to 
 behold evil, and cannot look on iniquity " (Hab. i. 13), they flee 
 away. 
 
 While the earth remaineth, the blood of atonement had availed, and 
 God had kept His covenant — " Seedtime and harvest, and cold and heat, 
 and summer and winter, and day and night shall not cease " (Gen. viii. 
 22) ; but now the day of grace and longsuffering is over, and justice 
 takes the throne. 
 
 Between verse 10, which speaks of Satan's judgment, and verse 11, 
 which speaks of the great white throne, 2 Pet. iii. 10-12 will receive 
 its accomplishment : the day of God will come " in tJie which the 
 heavens shall pass away with a great noise, and the elements shall 
 
122 
 
 melt with fervent heat, the earth also and the works that are therein 
 shall be burned up." 
 
 Verses 12, 13. "And I saw the dead, small and great, stand 
 
 before God ; and the books were opened ; and another book 
 
 was opened, which is the book of life : and the dead were 
 
 judged out of those things which were written in the books, 
 
 according to their works. And the sea gave up the dead 
 
 ^ohich were in it ; and death and hell [hades] delivered up 
 
 the dead xoMch were in them : and they were judged every 
 
 man according to their works." 
 
 This is not the judgment of the " quick " or living, but of the dead 
 
 — of all who have no part in the first resurrection — " the dead, small 
 
 and great ; " not the dead in Christ who share in the first resurrection, 
 
 on whom " the second death hath no power " (verse 6), but the rest of 
 
 the dead who live " not again until the thousand years were finished " 
 
 (verse 5) ; for Jehovah hath sworn, " Every knee shall bow to Me, 
 
 and every tongue shall confess to God " (Rom. xiv. 11). All therefore 
 
 must give account of himself, either before the " bema " or judgment 
 
 seat of Christ, or before the great white throne. 
 
 " The books were opened." 
 
 No sin or sinful thought can be forgotten ; a record is kept of 
 all, and the books will be opened ; " for there is nothing covered, 
 that shall not be revealed; and hid, that shall not be known" 
 (Matt. X. 26). 
 
 This is the resurrection of judgment spoken of by our Lord Jesus 
 in John v. 28, 29, for all who are in the graves shall come forth, 
 either to the resurrection of life — the first resurrection — or to the 
 resurrection of judgment, to stand before the great white throne. 
 
 Verses 14, 15. "And death and hell [hades] were cast into tbo 
 
 lake of fire. This is the second death. And whosoever was 
 
 not found written in the book of life was cast into the lake 
 
 of fire." 
 
 From henceforth, throughout the illimitable universe of God and 
 
 tliroughout the boundless ages of eternity, no more separation of soul 
 
 and body, no more death except in the lake of fire ; and whosoever was 
 
 not found written in the book of life will have their eternal portion 
 
 there. On the one hand, eternal death, without the prospect or the 
 
 liope of life; on the other hand, eternal life, without the fear or 
 
 possibility of death. 
 
123 
 
 CHAPTER XXI. 
 
 Verse 1. " And I saw a new heaven and a new earth : for the first 
 heaven and the first earth we7X passed away ; and thei"e was 
 no more sea." 
 
 In Isa. Ixv. 17-25 we read of a new heavens and a new earth, but 
 that is clearly a Millennial scene ; it is " the time of the restitution of 
 all things" (Acts iii. 21), the partial renovation going on to a fuller 
 accomplishment ; but there is still death (Isa. Ixv. 20). 
 
 Peter tells us " that one day is with Jehovah as a thousand years, 
 and a thousand years as one day ; " " but the day of Jehovah will come 
 as a thief in the night" (2 Pet. iii. 8, 10), when the prophecies of the 
 ancient Scrij^tures will have their accomplishment. This "day of 
 Jehovah " continues for a thousand years : then comes the eternal 
 state, ushered in by "the day of God, wherein the heavens being on 
 fire shall be 'dissolved, and tlie elements shall melt with fervent heat. 
 Nevertheless, we, according to His promise, look for 'new heavens 
 and a new earth,' wherein dwelleth righteousness" (verses 12, 13). 
 The former heavens and earth having passed away before the presence 
 of Him who sat on the great white throne, out of the original elements 
 purified by fire will come a new constitution of things, wherein the 
 waters of the ocean will no longer occupy the position they once held, 
 covering the larger portion of the globe. 
 
 Verse 2. "And | John saw the holy city, new Jerusalem, coming 
 
 down from God out of heaven, prepared as a bride adorned 
 
 for her husband." 
 
 From verse 9 onward the bride is described in connection with the 
 
 Millennial reign. Here she is seen in association with her Lord in the 
 
 post-Millennial and eternal reign ; she is seen under the emblem of a city 
 
 descending from heaven — "the holy city," in harmony with the new 
 
 heavens and the new earth wherein dwelleth righteousness. 
 
 " New Jerusalem." Not the earthly Jerusalem of the past, with its 
 long catalogue of sins and woes ; not that city over which Jesus wept, 
 where also our Lord was crucified ; not the Millennial city so beauti- 
 fully described in Isa. Ix., Ezek. xlviii. 15-35; nor even that heavenly 
 Jerusalem which Abraham looked for — a fixed locality (Heb. xi 10, 
 xii. 22, xiii. 14) ; but as a " city coming down ; " for it is a descent — her 
 proper place and her eternal inheritance is in the heavens above. 
 
124 
 
 " From God." From His immediate presence in highest glory. 
 
 "Out of the heavens," for she is heavenly in her origin and 
 character. 
 
 " Prepared as a bride." In cliap. xix. 7 we read that she had " made 
 herself ready " for the marriage • now she has been prepared by Grod 
 for association with the Lord Jesus in His eternal glory. She had lived 
 and reigned with Him for a thousand years in the Millennial reign ; 
 she comes now in all the freshness of the affections of a bride to share 
 with Him His kingdom over a renovated earth. 
 
 "Adorned for her husband." As Bridegroom He had come to 
 receive her to Himself ; here His title is that of Husband, in token of 
 eternal relationship. Her adornment is not for her own satisfaction, 
 but " for her Husband," that He may be glorified. 
 
 Descending out of heaven, not to the earth, she occupies an inter- 
 mediate position. 
 
 Verse 3. "And I heard a great voice out of heaven saying, 
 
 ' Behold, the tabernacle of God is with men, and He will 
 
 dwell [tabernacle] with them, and tbtg shall be His people 
 
 [peoples], and God Himself shall be with them, and be their 
 
 God.' " 
 
 The voice of one speaking from heaven : " Behold " — take notice ; 
 
 there is something of wondrovis import here. " The tabernacle of 
 
 (lod ; " not the temple, or the city, for it is an earthly scene, 
 
 " With men." This teaches that there will be men on the 
 renovated earth, not a new race of beings altogether. "And He 
 will dwell [tabernacle] with them." When God planted a garden 
 in Eden, He had His walks with our first parents in the cool of the 
 day, and He will have His Eden walks with men once more on the 
 earth. When God brought Israel out of Egypt, His word was, 
 " Let them make Me a sanctuary, that I may dwell among them." 
 This desire of God for fellowship with His favoured people will be 
 here fully accomplished. 
 
 "And they shall be His people [peoples]. This word "peoples" 
 in the plural implies distinct nationalities, teaching us that as the 
 nations of them that are saved will walk in the light of the holy city 
 during the Millennial period, so also these peoples on the renovated 
 earth will have the tabernacle of God in the midst of them, and will 
 continue to walk in the light of the holy city. 
 
 When God brought the deluge of water upon the world, all 
 excepting those preserved in the ark were destroyed] and Peter 
 tells us in his second epistle (iii. 7) : " The heavens and the earth, 
 which are now, by the same word are kept in store, reserved unto 
 
125 
 
 fire against the day of judgment and perdition of ungodly men." The 
 deluge of water was a foreshadowing of the deluge of fire. Jehovah 
 knows how to deliver His people. As He did with Noah, so He 
 can do with Israel and the living nations, and carry them through 
 the deluge of fire, transplanting them to the new earth, wherein 
 dwelleth righteousness. 
 
 The word " tabernacle " implies that the scene is temporary. God's 
 throne is in the heavens, bvit He will tabernacle with men. These 
 may enjoy His presence on earth for a while, and then be translated 
 to a heavenly sphere. Thus, it would appear, God will ultimately 
 carry out His original design, as intimated in the case of Enoch, who, 
 when be had completed the cycle of his eai-thly course — three hundred 
 and sixty-five years, a day for a year — was translated : " he was not ; 
 for God took him " (Gen. v. 24). 
 
 Verse 4. " ' And God shall wipe away all tears from their eyes ; 
 
 and there shall be no more death, neither sorrow, nor crying, 
 
 neither shall there be any more pain : for the former things 
 
 are passed away.' " 
 
 The bright morning of an eternal day wdthout a cloud now dawns ; 
 
 no trace left of transgression or sin, with their bitter consequences of 
 
 sorrow, pain, and death ; they are gone for ever. 
 
 What is spoken of in Rom. viii. 21, though partially fulfilled in the 
 Millennium, will now receive its full accomplishment — " The creature 
 itself also shall be delivered from the bondage of corruption into the 
 glorious liberty of the children of God." 
 
 Verse 5. " And He that sat upon the throne said, ' Behold, I 
 
 make all things new.' And He said unto me, ' Write : for 
 
 ^ these words are true and faithful.' " 
 
 In verse 3 it is a voice from heaven ; here it is a voice from the 
 
 throne — from the Triune God, Jehovah, in His sovereignty and majesty. 
 
 "Behold" — take notice — He who made all things at the first now 
 
 makes all things new. 
 
 " Write " — leave these things on record — •" for these words are true 
 and faithful." As surely as John saw these visions of bliss, so, if we 
 are redeemed, we too shall see these wondrous realities of coming glory, 
 and share them also. If our faith grasped more fully these true and 
 faithful words, what manner of persons should we be 1 
 
 Verses 6, 7. " And He said unto me, ' It is done. | am Alpha and 
 Omega, the beginning and the end. I will give unto him 
 that is athirst of the fountain of the water of life freely 
 
126 
 
 [gratuitously], lie tliat overcometh shall inherit all things ; 
 and I will be his God, and Ije shall be My son.'" 
 
 The speaker from the throne continues, "It is done." The former 
 verses of this chapter have brought us to the completion of all things. 
 The prophetic portion of the book, properly speaking, ends here ; what 
 is added after is supplementary. The responsibility of the creature is 
 over ; angels have failed, and man has failed ; all things are hence- 
 forth headed up in Christ, the last Adam, "the head of the creation 
 of God," "the firstborn of every creature." God, the Triune God, 
 is henceforth all in all; "for of Him, and through Him, and to 
 Him, are all things : to whom be glory for ever and ever. Amen " 
 (Rom. xi. 36). 
 
 We have here the application of these truths to the present time — 
 the promise of the Spirit of life to the thirsty, gratuitously — "without 
 money and without price " — and the word of encouragement to the 
 overcomer, who, though he may be called to suffer the loss of all 
 things now, has the promise of an eternal inheritance, as an heir 
 of God and a joint heir with Christ, not simply as one of His people 
 (verse 3), but in the relationship of son, having God for his Father 
 (Rom. viii. 17). 
 
 Jehovah is the fountain of living waters (Jer. ii. 13). Life and 
 every spiritual blessing originates with the Father, is treasured up in 
 and comes to us through the Son — the "one Mediator between God 
 and man," in whom " dwelleth all the fulness of the Godhead bodily " 
 (Col. ii. 9). This fulness is communicated to us by the Holy Ghost, 
 who is Himself the living waters, coming from a glorified Christ (John 
 vii. 38, 39), also symbolised by "the pure river of water of life, clear 
 as crystal, proceeding out of the throne of God and of the Lamb " 
 (Rev. xxii. 1). 
 
 But who is the overcomer 1 It is he who fights the good fight of 
 faith, and lays hold on eternal life, counting all things but dross for 
 the excellency of the knowledge of Christ Jesus his Lord, preferring 
 holiness to sin, heaven to earth, and God in Christ to all lesides, 
 saying with the Psalmist, " Whom have I in heaven but Thee ? and 
 there is none on earth that I desire beside Thee." 
 
 Verse 8. " ' Lut the fearful [cowardly], and unbelieving, and the 
 abominable, and murderers, and whoremongers, and sorcerers, 
 and idolaters, and all liars, shall have their part in the lake 
 which burneth with fire and brimstone : which is the second 
 death.' " 
 What a dark background we have here to those bright and blessed 
 promises in verses 6, 7 ! The Old Testament closes with the voice of 
 
127 
 
 warning (Mai. iv. 6), and the Book of tlie Prophet Isaiah ends Avith 
 the words, "They shall go forth, and look upon tlie carcases of the 
 men that have transgressed against Me : for their worm shall not die, 
 neither shall their fire be quenched ; and they shall be an abhorring 
 unto all flesh." The Lord Jesus used this as a symbol of the eternal 
 torment of the lost in Mark ix. 43-46 ; so the prophetic portion of this 
 book closes with the solemn denunciation here recorded. 
 
 The fearful or cowardly are those who would say, as in Matt. xxv. 
 24, 25, " I knew thee that thou art a hard man . . . and I was 
 afraid," &c. ; who are afraid to trust God, and are overcome by the 
 world, the flesh, and the Devil : these and " the unbelieving " go 
 together. 
 
 Faith takes God at His word as Abraham did, and is as bold as a 
 lion. First the timid, next the unbeliever; then follow the abomin- 
 able, the murderers, whoremongers, sorcerers, idolaters, and all liar.s. 
 Timidity says, " If I take the position of discipleship, I am afraid of the 
 sneer and the laugh." Those who are afraid to accept God's truth 
 are ready to receive Satan's lie, and shall share with him his eternal 
 portion. They inherit death. If these solemn words should meet the 
 eye of one unprepared for eternity, may such an one, by the grace of 
 God, through faith in Jesus, accept and drink of the living waters, 
 whilst now is the accepted time, and whilst now it is the day of 
 salvation. 
 
 Verse 9. "And there came unto me one of the seven angels which 
 
 had the seven vials [bowls], full of the seven last plagues, and 
 
 talked with me, saying, ' Come hither, I will shew thee the 
 
 bride, the Lamb's wife.' " 
 
 " One of the seven angels." In chap. xv. 7 we read of the giving 
 
 of the seven golden bowls to the seven angels by one of the four living 
 
 ones; in chap, xvi 17-19 the seventh angel is spoken of as pouring 
 
 out his bowl into the air : " and great Babylon came in remembrance 
 
 before God, to give unto her the cup of the wine of the fierceness of 
 
 His wrath;" in chap. xvii. 1 we read, "there came one of the seven 
 
 angels which had the seven bowls, and talked with me, saying unto 
 
 me, 'Come hither, I will shew unto thee the judgment of the great 
 
 whore.' " He shows to John in the desert the false, apostate Church ; 
 
 one of the seven angels, and probably the same now shows to John 
 
 the true and faithful Church, the bride. 
 
 "And talked with me." The converse of angels, next to that of 
 the redeemed, will form one element of heaven's blessedness ; they 
 shouted for joy when the foundations of the earth were laid ; they 
 were present when the old serpent tempted Eve ; they had witnessed 
 
138 
 
 the violence of the antediluvian world, and the stupendous catas- 
 trophe when the world that then was was destroyed and all thereia 
 perished ; they had been used by God in the destruction of the 
 guilty cities of the plain ; they had been partakers of Abraham's 
 hospitality, and pulled out of guilty Sodom his nephew Lot ; they came 
 from heaven and saug praises to God at the birth of Immanuel, 
 and gazed with adoring wonder at Bethlehem's manger; they minis- 
 tered to Christ after His conflict with the enemy of souls, and 
 strengthened Him in the Garden of Gethsemane. He had only to 
 ask His Father, and twelve legions of angels were ready to avenge 
 His cause. They had gathered awe-struck and reverent around the 
 cross of an expiring Redeemer, and witnessed His resurrection and 
 ascension. 
 
 " Are they not all ministering spirits, sent forth to minister for 
 them who shall be heirs of salvation 1 " (Heb. i. 14). Who carry the 
 tidings with joy of another heir of immortal glory having come 
 into existence ? These angels are the witnesses of our trials and 
 conflicts : they minister to us times without number ; they have 
 not only wings to fly in swift obedience to the will of God, but 
 with twain they cover their feet ; they hide their numberless acts 
 of kindness from us now, but we shall hear of them by-and-by, how 
 they bore up our feet lest we should at any time dash them against 
 a stone. 
 
 " I will shew thee the bride, the Lamb's wife." He does not say, 
 I will shew thee the habitation or home of the bride, but the bride 
 herself, under the emblem of a city. And what emblem could be 
 more appropriate? For what is a city but a large collection of 
 habitations with their inhabitants ? And what is the bride but the 
 whole assembly of the redeemed of the present dispensation in their 
 resurrection bodies, each and all clothed upon with their house which 
 is from heaven (2 Cor. v. 2). Mark the twofold title, " bride " and 
 "wife," for she is now entering upon the realisation of her new-found 
 joy, in the fulness of bridal affection ; it is the joy of mai'riage, not 
 of espousals, the marriage supper has just taken place — it is the 
 commencement of Millennial blessedness. Added to the joy and 
 freshness of the bride, she has the stately dignity of wife; for the 
 relationship is eternal. As she is here seen associated with Christ 
 in His Millennial reign, so also, as shown in verse 2, she will be 
 associated with Him in His eternal dominion over the renovated 
 earth. 
 
 It is the self-same Lamb which, as the " avinos" had been sacri- 
 ficed on the altar, who now appears as the " arnion," or young Lamb, 
 in the vigour of resurrection life. 
 
129 
 
 Ver>ie 10. "And he carried me away in il/e Spirit to a great and 
 higli mountain." 
 It was on the Mount Sinai, where the law Avas given which had 
 a shadow of good things to come, that Moses was shown the pattern 
 of the Tabernacle. From the Mount of Olives the fullest and clearest 
 view of the earthly city, Jerusalem, may be obtained ; and in the 
 visions of God the Prophet Ezekiel was set ujjon a very high moun- 
 tain, there to be instructed in all the details of the Millennial Temple ; 
 and it is to a great and high mountain that John is carried away in 
 the Spirit, there to contemplate the glories of that holy city which is 
 the emblematic representation of the bride of the Lamb; and it is 
 needful for us to rise in spirit above all carnal considerations and 
 earthly associations, in order to form clear and adequate conceptions 
 of these spiritual and eternal realities. - 
 
 "And shewed me that great city." 
 Although the Church on earth, at any given time in comparison 
 with the rest of mankind, may appear ks a little flock, yet, when all 
 are associated together, they will form a glorious monument of 
 redeeming love, of the value of the atoning blood, and the mighty 
 workmanship of the Divine eternal Spirit. 
 
 "The holy Jerusalem." 
 
 We must carefully distinguish between the holy Jerusalem here 
 mentioned — which is the symbolic representation of the bride, the 
 Lamb's wife — and "the heavenly Jerusalem" mentioned in Heb. xii. 
 22 : the city which hath foundations, whose builder and maker is 
 God, which Abraham looked for (Heb. xi. 10), and which we also 
 seek (Heb. xiii. 14) : a fixed heavenly locality, the metropolis of "the, 
 inheritance, incorruptible, and undefiled, and that fadeth not away, 
 reserved in heaven" for us (1 Pet. i. 4). 
 
 The heavenly Jerusalem is a figurative locality, wheie the redeemed 
 from every country will " sit down with Abraham, Isaac, and Jacob 
 in the kingdom of the heavens" (Matt, viil 11); whereas "the holy 
 Jerusalem " is emblematical of the Church in glory as the bride of the 
 Lamb. 
 
 " Descending out of heaven." 
 In 2 Cor, v. 1-3 we read, "For we know that if our earthly house 
 of this tabernacle were dissolved, we have a building of God, a house 
 not made with hands, eternal in the heavens. For in this we groan, 
 earnestly desiring to be clothed upon with our house which is 
 FROM HEAVEN : if SO be that being clothed we shall not be found 
 
 I 
 
130 
 
 naked." The " earthly house of this tabernacle " is the present mortal 
 body; the "house not made with hands" is the resurrection, incor- 
 ruptible, immortal body. The " tabernacle " is made from the dust of 
 the earth ; the " building of God " is from heaven. 
 
 The substauce of the future resvirrection body is not the corruptible 
 material laid in the grave ; this Paul demonstrates in 1 Cor. xv. 37, 38, 
 *' Thou sowest not that body that shall be, but bare grain, it may 
 chance of wheat, or of some other grain: but God giveth it a body as 
 it hath pleased Him, and to every seed his own body." A grain of 
 wheat is sown ; from thence arises, first the blade, then the ear, then 
 the full corn in the ear. An acorn is planted, thence arises in due 
 season the full-grown oak. The bare or naked grain, or acorn, con- 
 tains the germ, and God gives it a body as it pleases Him, but to 
 every seed its own body ; a grain of wheat never produces barley, nor 
 an acorn a cedar. 
 
 In this present life the particles which compose the human frame, 
 from infancy to old age, are undergoing an incessant change, so that 
 during no two years are the atoms the same ; yet there is a charac- 
 teristic identity maintained throughout. This identity is not an 
 identity of particles, but of personal individuality; so is the resur- 
 rection of the dead. Each individual will be raised, but the house or 
 body with which he will be clothed will be a house from heaven, and 
 such as God may be pleased to give. 
 
 " Descending out of heaven from God." 
 
 In each case when the bride is represented vmder the emblem of a 
 city, she is seen not in heaven, but descending out of heaven ; she had 
 been there, and comes from thence. The marriage of the Lamb had 
 been celebrated in heaven. Her royal palace home, the place which the 
 heavenly Bridegroom is now gone to prepare for her, is in heaven, 
 amidst the many mansions of the Father's house. But when her Lord 
 condescends to come and reign over a Millennial earth, or over a 
 post- Millennial and eternal world, she accompanies Him. 
 
 She not only descends from heaven, where her " inheritance " is 
 "reserved" for her (1 Pet. i. 4), but from God, for she had been 
 presented faultless before the presence of the gloiy with exceeding 
 io}', and it is from His immediate presence that she comes forth to 
 reign with Christ. 
 
 Verse 11. " Having the glory of God." 
 In that marvellous prayer of the Lord Jesus i-ecorded in John xvii. 
 the Lord passes in spirit beyond Calvary and the tomb, and realises the 
 hour of glory come ; and as no longer on earth, but having completed 
 
131 
 
 the work there given Him to do, He requests of His Father to be 
 glorified, as the obedient Son of Man, with the glory which He had 
 in eternity with the Father as the eternal Son of God. Then He 
 requests on behalf of those whom the Father had given Him out of 
 the world, and for those who should afterward believe in Him through 
 their word, a spiritual oneness even as the Father and the Son are one 
 by one indwelling Spirit, which request was fulfilled when, by the 
 Pentecostal Spirit, they were baptized into one body in fellowship with 
 their risen Head. He then adds, " And the glory which Thou hast 
 given Me (in answer to this prayer) I have given them, that they 
 may be one, as we are one ; " that is, that they may not only be one in 
 the Spirit with the Father and the Son on earth, but one in manifested 
 glory when the Son of God appears. Accordingly, the bride here is 
 shown as " having the glory of God." In this vision is the prayer of 
 the Lord answered ; she has not only been with Him, and beheld 
 the glory which the Father gave Him as the Eternal Son before 
 all worlds (John xvii. 24), bvit, as the sharer with Him of the glory 
 given Him as the obedient Son of Man, she now comes forth in the 
 full manifestation of that glory. 
 
 " And her light [radiance or light-giving] ^cas like unto a stone 
 
 most precious, even like a jasper stone, clear as crystal " [Lit. 
 
 crystallising]. 
 
 This holy city, emblematic of the bride, has within it the glory 
 
 of God, " for the glory of God did lighten it, and the Lamb is the 
 
 light [lamp] thereof," verse 23 ; but this glory shines forth through 
 
 the jasper wall surrounding it with softened radiance and mingled 
 
 beauty, like a lamp shining through variously tinted crystal. She 
 
 is conformed in glory to Him that sitteth on the throne (chap. 
 
 iv. 3), for " He that sat was to look upon like a jasper and a sardine 
 
 stone." The jasper is a pi-ecious stone of various colours, and appears 
 
 to be emblematical of the various perfections of God, which through 
 
 the eternal Spirit will be manifested in the risen saints, even as 
 
 the Temple of Solomon was garnished with all manner of precious 
 
 stones. 
 
 Already, " God who commanded the light to shine out of darkness, 
 hath shined in our hearts, to give the light of the knowledge of the 
 glory of God in the face of Jesus Christ. But we have this treasure 
 in earthen vessels " (2 Cor. iv. 6, 7). These gross material bodies are 
 unfavourable mediums for the transmission of this light ; not so the 
 resurrection bodies of the redeemed. The light that shines through 
 them, in softened and varied beauty, will be clear as crystal. It is 
 remarkable that in the Greek, the word here rendered "clear as 
 
132 
 
 crystal " is a participle — literally, crystallising. Does tliis imply that 
 the radiance of this holy city will leave its impi-ess on that on which 
 it shines, transfiguring and conforming it to its own spirituality, 
 purity, beauty, and glory 1 Even as the solar light not only irradiates 
 with its lustre, but expands, beautifies, and fructifies, with its mingled 
 rays of red, yellow, and blue, each having its distinctive property and 
 leaving its permanent results. 
 
 The Father is the source or fountain of light ; this light is mani- 
 fested in the person of the Son, but is communicated by the Divine, 
 eternal Spirit. 
 
 Even now it may be given us to realise the transforming [or 
 transfigimng] power of spiritual light, for " we all, with open 
 [unveiled] face, beholding as in a glass [or mirror] the glory of the 
 Lord, are changed into [transformed or transfigured into] the same 
 image from glory to glory, even as by the Spirit of the Lord " 
 (2 Cor. iii. 18). 
 
 Verses 12, 13. "And had [having] a wall great and high, ajid 
 had [having] twelve gates, and at the gates twelve angels, 
 and names written thereon, which are the names of the 
 twelve tribes of the children of Israel : on [from] the east 
 three gates ; on the north three gates ; on the south three 
 gates ; and on the west three gates." 
 Verses 17, 18. "And he measured the wall thereof, a hundred 
 and forty a7id four cubits, accordhuj to the measure of a man, 
 that is, of the angel. And the building of the wall of it 
 was o/ jasper." 
 There is a wall surrounding the city, in measure a hundred and 
 forty and four cubits, probably in height and breadth. The building 
 of this wall is of jasper ; and it has twelve gates. 
 
 It is said of the earthly Jerusalem, "Thou shalt call thy walls 
 'Salvation,' and thy gates 'Praise'" (Isaiah Ix. 18). The dwelling is 
 in security, the outgoings in thanksgiving and praise. The wall is 
 also suggestive of sepai\ation and distinctness ; the Church in glory 
 will ever maintain her distinct position and relationship as the bride 
 of the Lamb, to the honour of the Father — "unto Ilim he glory in 
 the Church by Christ Jesus throughout all ages, world without end " 
 (Eph. iii. 21). 
 
 In the measurement of the wall there is a remai'kable combination 
 of the human and the angelic, for the cubit is the forearm of a man, 
 but the measurement is that of an angel, for these are among the 
 things that angels desire to look into. 
 
 The Church in lier distinct position and calling is the revelation 
 
133 
 
 of a " mystery, which from tJie beginning of the world [ages] hath 
 been hid in God, who created all things by [through] Jesus Christ : to 
 the intent that now unto the principalities and powers in heavenly 
 places might be known by [through] the Church the manifold wisdom 
 of God, according to the eternal purpose which He purposed in Christ 
 Jesus our Lord" (Eph. iii. 9-11), 
 
 The building of the wall is of jasper, for herein is displayed not 
 only the manifold wisdom of God, but every Divine perfection, and 
 the combination and harmony of these Divine perfections will give to 
 the Church's distinct position its everlasting stability, permanence, 
 and glory. 
 
 " Twelve gates." 
 This wall, great and high, while it clearly distinguishes, does not 
 isolate ; for it has twelve gates admitting free egress and ingress. 
 Those who compose the holy city will have free access to all parts of 
 the universe of God — for there are three gates : eastward, northward, 
 southward, and westward, thus facilitating the going forth and return- 
 ing, the carrying forth tidings of God and of the Lamb, and bringing 
 in praise and thanksgiving. 
 
 "And at the gates twelve angels." 
 
 Those ministering spirits who are now sent forth on behalf of the 
 heirs of salvation will still continue to cai*ry out the purposes of 
 Divine love in connection with the saints in glory ; they have long 
 been familiar with the scenes of beauty and interest which abound in 
 the material universe, and with its happy and unfallen intelligences, 
 and they will keep themselves ready, in harmony with the Divine 
 will, to accompany the redeemed in their blissful ministrations of 
 love whithersoever God and the Lamb and the eternal Spirit may 
 send them. 
 
 These gates have on them " the names of the twelve tribes of the 
 children of Isi-ael." As the title " Holy. Jerusalem " is symbolical, 
 so are the names' of the twelve tribes ; and as the twelve tribes of 
 Israel constitute it one nation, so the redeemed with all their various 
 diversities of character and qualification for service will constitute 
 one Church, even as the different members form one body, the bride 
 of Christ. 
 
 Verse 21. " And the twelve gates were twelve pearls ; every several 
 gate was of one pearl." 
 xVccording to Matt. xiii. 45, 46, " the one pearl of great price " is 
 the emblem of the Church in its costliness, for it is the purchase of 
 
134 
 
 the blood of Christ who loved it and gave Himself for it (Eph. v. 
 25-27). Also of its purity and beauty, as sanctified and cleansed 
 and presented without spot, or wrinkle, or any such thing ; and in its 
 oneness, as being the workmanship of the one Divine, eternal Spirit. 
 The twelve gates have one appearance, and this aspect of oneness and 
 purity and beavity appears on every side ; for those who will compose 
 the Church in glory have all been redeemed by the same precious 
 blood, and sanctified, perfected, and united in one by the same all- 
 pervading and uniting Spirit. 
 
 Verse 14. "And the wall of the city had twelve foundations, 
 and in them tJw names of the twelve apostles of the 
 Lamb." 
 We here notice another distinction between the heavenly Jerusalem 
 of Heb. xii. 22 and the holy city here described. The heavenly 
 Jerusalem is spoken of as a city having foundations fixed, unmovable, 
 eternal in the heavens. But it is the outer wall surrounding the 
 holy city which is said in verse 14 to have twelve foundations. As 
 to the Church or city itself, " other foundation can no man lay than 
 that is laid, which is Jesus Christ" (1 Cor. iii. 11). That which 
 distinguishes the Church as the bride of the Lamb from all that 
 went before, and from all that will follow after, is that broad line of 
 demarcation consisting in those great truths kept hid from ages and 
 generations, but revealed to, and made known by the apostles of 
 the Lord and Saviour, and especially by the Apostle Paul. He writes 
 in Eph. iii. 2, 3, 5 : " If ye have heard of the dispensation of the 
 grace of God which is given me to you-ward : how that by revelation 
 He made known unto me the mystery ; . . . which in other ages was 
 not made known unto the sons of men, as it is now revealed unto 
 His holy apostles and prophets by the Spirit;" and, again, in Eph. ii. 
 19, 20: "Now therefore ye are no more sti-angers and foreigners, 
 but fellow-citizens with the saints, and of the household of God ; a)id 
 are built upon the foundation of the apostles and prophets, Jesus 
 Christ Himself being tJte chief corner stone." These eternal purposes 
 of God concerning the Church were indeed foreshadowed from the 
 very first, as in Adam and Eve in Paradise, and so, in other ways, 
 again and again ; but the full revelation was given by the Holy Ghost 
 in apostolic times (see 1 Cor. ii. 7-10). 
 
 Verses 19, 20. "And the foundations of the wall of the city were 
 garnished with all manner of precious stones." 
 The first foundation was jasper (of various colours). 
 The second, sapphire (blue). 
 
135 
 
 The third, a chalcedony (gi'ey). 
 
 The fourth, an emerald (green). 
 
 The fifth, sardonyx (from " sardius " and the " nail "). 
 
 The sixth, sardius (blood-red). 
 
 The seventh, chrysolyte (gold-stone). 
 
 The eighth, beryl (sea-green). 
 
 The ninth, a topaz (yellow). 
 
 The tenth, a chrysoprasus (gold and a leek). 
 
 The eleventh, a jacinth (purple). 
 
 The twelfth, an amethyst (violet). 
 
 The Greek for amethyst means "not drunken," hence significant of 
 temperance. 
 
 The jasper wall surrounding the city studded with twelve pearls 
 of transcendent beauty, and jewelled in its lower rim with gems of 
 every variety of colour and lustre, forcibly reminds us of the words 
 of the prophet concerning the earthly Jerusalem ; " Thou shalt also 
 be a crown of glory in the hand of Jehovah, and a royal diadem in 
 ilte hand of thy God " (Isa. Ixii. 3). " For they shall he as the stones 
 of a crown, lifted up as an ensign upon His land" (Zech. ix. 16). 
 Such also will the Church appear when the Lord is revealed, for 
 " He shall come to be glorified in His saints, and to be admired in all 
 them that believe " (2 Thess. i. 10). 
 
 The twelve precious stones in the high priest's breastplate of 
 judgment were significant of the Lord's estimate of His people, His 
 heart's secret estimate of their various characteristics and diversities 
 of excellence. 
 
 The twelve precious stones that embellish the foundations of the 
 wall of the holy city are emblematic of ^ these varied excellences 
 in manifested glory, and they lie at the very foundation of that 
 which distinguishes the Church as the bride of Christ from all 
 beside. 
 
 David provided for tlie house of Jehovah " onyx stones, and stones 
 to be set, glistering stones, and of divers colours, and all manner of 
 precious stones" (1 Chron. xxix. 2); and Solomon "garnished the 
 house with precious stones for beauty " (2 Chron. iii. 6) ; typical of 
 the fact that the whole of the redeemed in resurrection glory will be 
 resplendent with every excellency, virtue, and perfection of the Divine, 
 eternal Spirit; for the Temple of Solomon includes in its typical 
 representation all the risen saints. 
 
 These excellences and manifestations of the perfections of the 
 Spirit of God will also shine conspicuously in the Church as one in 
 the Spirit with her glorified Lord, symbolised by these precious stones 
 in the wall suri'ounding the holy city. 
 
VeTse 15. "And he that talked with me had a golden reed to 
 measure the city, and the gates thereof, and the wall 
 thereof." 
 
 With regard to the future earthly Jerusalem, we thus read in 
 Zech. ii. 1-5, "I lifted up mine eyes again, and looked, and behold 
 a man with a measuring line in his harKl. Then said I, ' Whither 
 goest thou?' And he said unto me, *To measure Jerusalem, to see 
 what is the breadth thereof, and what t's the length thereof.' And, 
 behold, the angel that talked with me went forth, and another angel 
 went out to meet him, and said unto him, ' Run, speak to this young 
 man, saying, Jerusalem shall be inhabited as towns without walls 
 for the multitude of men and cattle therein : For I, saith Jehovah, 
 will be unto her a wall of fire round about, and will be the glory in 
 the midst of her.'" The measurements of the Millennial earthly 
 city Jerusalem are given in Ezek. slviii. But we have here to 
 do with the holy city, New Jerusalem, of which the earthly city will 
 be a type. 
 
 The measurement of the temple, in which the abomination of 
 desolation will be set up, is thus referred to in Rev. xi. 1 : " And 
 there was given me a reed like unto a rod : and the angel stood, 
 saying, 'Rise, and measure the temple of God, and the altar, and 
 them that worship therein. ' " 
 
 When the measurement of the future Millennial temple is described, 
 the Prophet Ezekiel thus writes — (chap. xl. 3) — " Behold, there teas a 
 man, whose appearance ivas like the appearance of brass, with a line 
 of flax in his hand, and a measuring reed." 
 
 In these instances, as no material is mentioned, it would appear 
 to have been an ordinary measuring reed ; but here the angel who 
 talked with John had a golden reed to measure the city, and the 
 gates, and the wall, for the standard is Divine, the estimate Divine, 
 not according to human thought, but according to the mind and 
 thoughts of God. 
 
 Verse 16. "And the city lieth foursquai^e, and the length is as 
 
 large as the breadth : and he measured the city with the 
 
 reed [unto], twelve thousand furlongs. The length and the 
 
 breadth and the height of it are equal." 
 
 Of the earthly city it is said, "Jerusalem is builded as a city that 
 
 is compact together " (Ps. cxxii. 3) : and the f utui-e Millennial city will 
 
 also be foursquare, four thousand five hundred reeds each way (Ezek. 
 
 xlviii. 16) — the length as large as the breadth. 
 
 But with regard to the holy city, another thing is mentioned — 
 the length and the breadth and the height of it are equal. It is 
 
137 
 
 a perfect cube ; in this respect it coincides with the most holy 
 place in the tabernacle, which was ten cubits each way, and the 
 holy of holies in the temple, which is twenty cubits in length, breadth, 
 and height. 
 
 With regard to the measurement of the city there is one thing to 
 be noticed : in the original it reads, " He measured the city with the 
 i-eed unto [Greek, epi] twelve thousand furlongs," as implying that 
 he measured thus far and then ceased. And this reminds us of the 
 apostle's prayer in Eph. iii. 14-19: "For this cause I bow my knees 
 unto the Father of our Lord Jesus Christ, of whom the whole [or 
 every] family in heaven and earth is named, that He Avould grant 
 you, according to the riches of His glory, to be strengthened with 
 might by His Spirit in the inner man ; that Christ may dwell in 
 your hearts by faith ; that ye, being rooted and grounded in love, 
 may be able to comprehend with all saints what /6' the breadth, 
 and length, and depth, and height; and to knoAv the love of Christ, 
 which passeth knowledge, that ye might be filled with [into] all the 
 fulness of God." 
 
 We need the golden measuring reed — that is, to be strengthened 
 with might by God's Spirit in the inner man — in order to comprehend, 
 in some humble measure, what is the breadth, and length, and depth, 
 and height of God's eternal purposes and plans ; and to know in 
 some small degree what is the love of Christ which passeth know- 
 ledge ; what is comprehended in that word, "saved in the Lord with 
 an everlasting salvation." Loved with a love unchangeable, from 
 everlasting to everlasting; saved from an abyss of endless woe, 
 raised to a height of ever-increasing blessedness and gloiy, exempted 
 from every evil, and blessed with every spiritual blessing. Herein 
 are depths unfathomable, heights unutterable, breadths and lengths 
 immeasurably vast, the full realisation of which is beyond our power. 
 Like some tiny shell, filled into the ocean depths, or like some 
 little fish swimming in a shoreless ocean. Even so may the soul 
 that receives from "the God of our Lord Jesus Christ, the Father 
 of glory," the Spirit of wisdom and revelation, to know what is 
 the hope of His calling, realise something of those wondrous words, 
 "filled into all the fulness of God;" living, moving, having our 
 being in Him whose Avisdom, love, and poAver are infinite, eternal, 
 and Divine. 
 
 While every ransomed soul is loved Avith the same love, saved with 
 the same salvation, secured by the same almighty poAver, and equally 
 blessed with all spiritual blessings, yet the relationship of the Church 
 to Christ as the bride of the Lamb is the deep mystery of God, and 
 this is what is symbolised here. 
 
138 
 
 Verse 18. " And the city tvas pure gold, like unto clear glass." 
 Verse 21. " And the street of the city was pure gold, as it were 
 transparent glass." 
 
 Gold is the emblem of the Divine nature and glory ; glass appears 
 to be emblematic of spirituaUty, purity, and transparency. Thus we 
 read in 1 Cor. xv. 43 of the resurrection body, " it is raised in glory : " 
 and in verse 44 " it is raised a spiritual body." In the city the two 
 emblems are combined ; the saints are seen in all the purity and spiritu- 
 ality of their resurrection bodies, but, as confoi-med to the image of 
 Christ, radiant with Divine glory. For " Christ also loved the church, 
 and gave Himself for it ; that He might sanctify a7ui cleanse it with the 
 washing of water by fJie word, that He might present it to Himself a 
 glorious church, not having spot or wrinkle, or any such thing; but 
 that it should be holy and without blemish " (Eph. v. 25-27). 
 
 How transcendently glorious and beautiful must this holy city have 
 appeared in vision to John, rising upwards and stretching away, far 
 as the eye could reach, in unsullied splendour ! In appearance like 
 pure light consolidated into form, with the yellow or luminous ray 
 predominant. 
 
 The street may be regarded as emblematical of the intercourse or 
 intercommunication of the saints in light, one with another, walking 
 worthy of God in all transparency of character, in simplicity, and godly 
 sincerity. 
 
 'Verse 22. "And I saw no temple therein: for Jehovah God 
 Almighty and the Lamb are the temple of it." 
 
 No one part more sacred than another ; all the saints in glory 
 dwell in God and in the Lamb ; and God and the Lamb, by the eternal 
 Spirit, dwells in them. They worship, serve, and abide in the immediate 
 presence of God and of the Lamb, dwelling in the secret place of the 
 Most High, and abiding under the shadow of the Almighty. God no 
 longer the "little sanctuary," like the Tabernacle in the wilderness, 
 following them in their earthly pilgrimage ; but the Temple wherein 
 they will unitedly assemble and worship God, who is a Spirit, in Spirit 
 and in truth. 
 
 So also the Millennial Temple will not be in the city of Jerusalem, 
 but distinct from it (Ezek. xlviii.), on the mountain of Jehovah's 
 house (Isa. ii. 2), unlike the Temple of Solomon, that stood on Mount 
 Moriah. 
 
 In John xvii. 21-23 the Lord Jesus thus prays on behalf of His 
 blood-bought and Spirit-anointed Church: "That they all may be 
 one ; as Thou, Father, art in Me, and I in Thee, that they also 
 may be one in Us : that the world may believe that Thou didst send 
 
139 
 
 Me, And the glory which Thou hast given Me I have given them ; 
 that they may be one, even as We are one : I in them, and Thou in 
 Me, that they may be made perfect in one; and that the world 
 may know that Thovi didst send Me, and hast loved them, as Thou 
 hast loved Me." 
 
 In the holy city we see the complete fulfilment of this prayer. 
 The Church will not only be one as baptized by one Spirit into one 
 body, one Spirit with their risen Lord, but one in manifested glory ; 
 as sharing in the glory given by the Father to the obedient Son of 
 Man, made perfect in glory as one with the Father, and one with the 
 Son, by the indwelling of the eternal Spirit. 
 
 " There no temple rose before me, 
 There no glory shone above ; 
 All was temple, all was glory, 
 All in all was God, and love." 
 
 Verse 23. "And the city had no need of the sun, neither of 
 the moon, to shine in it : for the glory of God did lighten it, 
 and the Lamb is the light [lamp] thereof." 
 The saints in glory will be independent of external sources of 
 knowledge and enjoyment — of these they have " no need," for God 
 Himself and the Lamb are their all-satisfying portion; yet, while 
 thus independent of externals, their God will give them all things 
 richly to enjoy, for, as heirs of God and joint-heirs with Christ, all 
 things are theirs. Like the earthly Millennial city, the pattern of the 
 holy Jerusalem above, the name of that city from henceforth will be 
 "Jehovah Shammah " — "Jehovah is there" (Ezek. xlviii. 35). They 
 will for ever enjoy the manifestation of God in the face of Jesus Christ, 
 Who is the brightness of His glory and the express image of His 
 person ; while the Holy Spirit, Who searcheth all things, even the 
 deep things of God, will be to them the Spirit of wisdom and revela- 
 tion in the knowledge of Him. 
 
 In Isa. Ix. 19, 20, it is thus written of the future earthly 
 Jerusalem : — 
 
 " The sun shall be no more thy light by day ; 
 Neither for brightness shall the moon give light unto thee : 
 But Jehovah shall be unto thee an everlasting light. 
 And thy God thy glory. 
 Thy sun shall no more go down ; 
 Neither shall thy moon withdraw itself : 
 For Jehovah shall be thine everlasting light, 
 And the days of thy mourning shall be ended." 
 
140 
 
 In what manner this prophecy will be accomplished, we may learn 
 from Isa. iv. 5 : " Jehovah will create upon every dwelling-place of 
 Mount Zion, and upon her assemblies, a cloud and smoke by day, and 
 the shining of a flaming fire by night ; for upon all the glory shall 
 be a defence." 
 
 The cloudy pillar which accompanied the children of Israel in their 
 wilderness wanderings, and spread itself over their camp in shade by 
 day and light by night — the token to them of Divine protection and 
 care — will again in fuller splendour be the emblem of the manifestation 
 of the presence and glory of God with Israel. 
 
 In the holy city, New Jerusalem, this glory will be seen in all its 
 unclouded brightness, and without a veil between; for they shall see 
 face to face, and know as they are known. 
 
 In the holy place of the Tabernacle there was the golden lamp- 
 stand, with its seven lamps, and in the most holy place God appeared 
 in the cloud upon the mercy-seat, and between the cherubim of glory 
 (Lev, xvi. 2). 
 
 In the Temple of Solomon, in the holy place, there were windows 
 above, and ten golden lampstands with their seventy burning lamps ; 
 in the holiest of all there were no windows nor lampstand, for God 
 said that He would " dwell in the thick darkness " (2 Chron. vi. 1) ; 
 but at the dedication of the Temple " the glory of Jehovah filled the 
 house of Jehovah" (2 Chron. v. 14). 
 
 In the Millennial Temple of Ezekiel there is no mention made of 
 lampstands in the holy place, nor of the ark of the covenant in the 
 most holy place ; but Ezekiel in vision saw " the glory of the Elohim 
 of Israel come from the way of the east ; " and " the glory of Jehovali 
 filled the house" (Ezek. xliii. 2-5). As in the Millennial Temple 
 tlie presence of the manifested and indwelling glory takes the place 
 of all foreshadowing types, so in the holy city there will be the 
 manifestation of the unclouded glory of the Father in the pei'son 
 of the Son, in the full unfolding of the Holy Ghost, "for the glory 
 of God did lighten it, and the Lamb is the light [lamp] thereof." 
 And as a lamp cannot burn without oil, so neither can the glory of 
 God be manifested in the person of Christ apart from the illumination 
 of the Holy Spirit. 
 
 Verses 24-26. " And the nations of them which are saved shall 
 walk in the light of it : and the kings of the earth do bring 
 their glory and honour into it. And the gates of it shall 
 not be shut at all by day ; for there shall be no night there. 
 And they shall bring the glory and honour of the nations 
 into it." 
 
141 
 
 " When the Son of Man shall come in His glory, and all the holy 
 angels with Him," and when He shall sit on the throne of His glory, 
 as entering on His Millennial reign, then will He say to those nations 
 whom He has placed on His right hand, who have befriended the 
 persecuted saints in the great tribulation, "Come, ye blessed of My 
 Father, inherit the kingdom prepared for you from the foundation of 
 the world " (Matt. xxv. 34). These saved nations will walk in the 
 light of the holy city. 
 
 Between the day when the Lord Jesus was raised from the dead 
 and the time when He was received up into heaven. He was seen of 
 His disciples, during forty days, instructing them in the things of 
 the kingdom, throwing light on the sacred page, encouraging and 
 enlightening with Divine and sacred truth; after the same pattern, 
 we may conclude that the risen saints will be made the medium of 
 communications to the dwellers on the Millennial earth of the light of 
 Divine and spiritual truth. 
 
 And as the Lord Jesus in His intercourse with the two disciples, 
 on the way to Emmaus, appeared to them "in another form," and not 
 in His risen glory, and hence not recognised at first, even so the 
 glorified saints will not only veil their faces when they worship before 
 the throne, but also veil their glories when they minister to the 
 nations on the earth. 
 
 There is a beautiful type of this in the instructions given to the 
 priests of the family of Zadok, in connection with the Millennial 
 Temple, recorded in Ezek. sliv. 15-19. Those priests, whose ofiice it 
 will be to minister in the sanctuary and in the inner court, are not 
 to minister to the people in the outer court in the same garments 
 wherein they minister Avithin, but to put on other garments, and thus 
 minister to the people. 
 
 The risen and glorified ones, who are represented by the holy 
 city, not only commvinicate to the saved nations of the Millennial 
 earth the light and truth of the Spirit of God, which they themselves 
 enjoy in all its fulness at the fountain head, but through them, as a 
 royal and holy priesthood, the kings and nations of the earth ascribe 
 all glory and honour to God and to the Lamb. (Compare Isaiah Ix. 
 11.) And these communications of light and blessing from above, and 
 glory and honour from the earth, go on without intromission — for 
 the gates shall not be shut at all by day, and there shall be no 
 night there. 
 
 Verse 27. "And there shall in no wise enter into it any thing that 
 defileth, neither whatsoever worketh abomination, or maheth a 
 lie : but they which are written in the Lamb's book of life." 
 
142 
 
 Compare with this the earthly counterpart and type (Isaiah lii. 1) : — 
 
 " Awake, awake : put on thy strength, Zion ; 
 Put on thy beautiful garments, Jerusalem, the holy city : 
 For henceforth there shall no more come into thee the uncir- 
 cumcised and the unclean." 
 
 Those who are represented in emblem as composing the city will 
 not only be pure in themselves, but holy in all their associations, 
 intercourse, and communication with others. 
 
 There is a distinction to be kept in mind between the citizens of a 
 city and those visitors or others who may have inter-communion with 
 it. As we have observed, the wall which marks off the city as distinct 
 does not isolate it; there are three gates on each side, and those 
 gates ai'e open continually, and never closed. Redemption through 
 the blood of the Lamb, the name written in the book of the slain 
 Lamb, not only gives a title to " the tree of life," but also to " enter 
 in through the gates into the city" (Rev. xxii. 14). 
 
 That holiness which becomes the house of God for ever (Ps. xciii. 
 5), is becoming also to the bride of the Lamb. 
 
 On its encircling wall, and on its every gate, may well be written 
 the inscription, " Holiness to Jehovah." 
 
 Not only is unrighteousness excluded from finding any entrance, 
 but also falsehood in all its varied forms : for God is a God of truth as 
 well as without iniquity. 
 
 CHAPTER XXIL 
 
 Verses 1, 2. " And he showed me a pure river of water of life, 
 
 clear [bright] as crystal, proceeding out of the throne of 
 
 God and of the I^amb. In the midst of the street of it, and 
 
 on either side of the river, was there the tree of life, which 
 
 bare twelve manner of fruits, and yielded her fruit every 
 
 month : and the leaves of the tree were for the healing of the 
 
 nations." 
 
 The earthly and literal type of this river of life we have in 
 
 Ezek. xlvii. 1, 2, 12 : "Afterward he brought me again unto the door 
 
 of the house ; and, behold, waters issued out from under the threshold 
 
 of the house eastward : for the forefront of the house stood toward the 
 
143 
 
 east, and the waters came clown from under, from the right side of the 
 house, at the south side of the altar. Then brought he me out . . . 
 unto the utter [outer] gate by the way that looketh eastward; and 
 behold, there ran out waters on the right side. . . . And by the river 
 upon the bank thereof, on this side and on that side, shall grow all 
 trees for meat, whose leaf shall not fade, neither shall the fruit 
 thereof be consumed [fail] : it shall bring forth new fruit according 
 to his months, because their waters they issued out of the sanctuary : 
 and the fruit thereof shall be for meat, and the leaf thereof for 
 medicine." 
 
 See also Ps. xlvi. 4 : " Tliere is a river, the streams whereof shall 
 make glad the city of God ; " and Zech. xiv. 8 : " And it shall be in 
 that day, that living waters shall go out from Jerusalem ; half of 
 them toward the former sea, and half of them toward the hinder sea ; 
 in summer and in winter shall it be." 
 
 In the vision of Ezekiel the waters are seen issuing from under 
 the threshold of the sanctuary ; the type of Divine and spiritual 
 life in the lowliness of its origin from under the threshold, and the 
 holiness of its character from the temple; ankle deep at first, but 
 widening and deepening as it flows, and carrying with it life, 
 fertility, and verdure in its course. These waters supersede the 
 brazen sea and lavers of the Temple of Solomon, and, passing along 
 the south side of the altar, flow out eastward and onward to Jemsalem, 
 and, passing through the city, divide to the east and west : the 
 type of life in the Spirit, in its holiness and purity, through the 
 incarnation and spotless life and crucifixion of Christ the Lamb on 
 the altar. 
 
 In Revelation this life in the Spirit, in its transcendent purity 
 and excellency, is represented as proceeding from the throne of God 
 — from Jehovah, the fountain of living waters — in His sovereignty ; 
 and from the Lamb, now no longer the Lamb on the altar, but the 
 Lamb on the throne — from a once crucified but a now glorified 
 Christ ; and this river flows through the street of the city, beautifully 
 exemplifying those words of Jesus recorded in John vii. 37-39 : 
 "If any mail thirst, let him come unto Me, and drink. He that 
 believeth in Me, as the Scripture hcdh said, out of his belly shall 
 flow rivers of living water. (But this spake He of the Spirit, which 
 they that believe in Him should receive ; for the Holy Ghost was 
 not yet given ; because that Jesus was not yet glorified.) " In 
 John vii. it is individual ; in Rev. xxii. it is collective — for those 
 who compose the bride. "By one Spirit are all baptized into one 
 body . . . and have been all made to drink into one Spirit " 
 (1 Cor. xii. 13). 
 
The street of the city is always spoken of in the singular 
 number (Rev. sxi. 21, xxii. 2), as though there were but one; per- 
 haps by this street we are to understand the broad place surround- 
 ing the city, between the city and the jasper wall with its twelve 
 gates. 
 
 This pure river of water of life, clear or bright as crystal, proceed- 
 ing from the throne of God and of the Lamb, first passing onwards 
 through the city, appears to cross this street or broadway, probably on 
 the east in harmony with the vision of Ezekiel, and then passes forth 
 through one of the gates. 
 
 " And on either side of the river loas there the tree of life bearing 
 twelve manner of fruits." 
 
 "VVe have here a beautiful emblem of Divine and spiritual life in 
 its heavenly and eternal manifestation. The Father, its fountain head 
 and source : the Son, its repository and channel ; and the Spirit, its 
 life-giving stream. From God in His sovereignty, through the Lamb 
 in His atoning sacrifice, and by the Holy Ghost received by the glori- 
 fied Christ, 
 
 The tree of life on either side of the river reminds us of the tree of 
 life in the Garden of Eden, forfeited by our first parents at the Fall, 
 and guarded by the cherubim with flaming sword. The forfeited right 
 to eat of the tree of life has now been secured by the redemption 
 which is in Christ Jesus (Rev. ii. 7, " To him that overcometh will I 
 give to eat of the tree of life, which is in the midst of the paradise 
 of God; " xxii. 14, "Blessed are they that do His commandments, that 
 they may have right to the tree of life "). 
 
 The twelve fruits yielded every month are emblematic of those 
 fruits, excellences, and perfections of the Spirit of God, which will be 
 brought forth and manifested in all their fulness, variety, and suit- 
 ability by the glorified redeemed throughout all ages. 
 
 The leaves of the tree being for the healing of the nations clearly 
 shows that this vision of the holy city is connected with Millennial 
 times, for in the new earth there will be no need of healing ; " And 
 there shall be no more death, neither sorrow, nor crying, neither 
 shall there be any more pain" (Rev. xxi. 4). Compare also Ezek. 
 xlvii. 12 — ^^ the leaf thereof for medicine." The risen saints, by the 
 grace and teaching of the eternal Spirit, will minister to the 
 spiritual health and blessing of the nations of the Millennial 
 earth. 
 
 Verses 3, 4. " And there shall be no more curse : but [and] the 
 throne of God and of the Lamb shall be in it ; and His 
 
145 
 
 servants [bought or bond servants] shall serve [religiously 
 serve] Him : and they shall see His face ; and His name 
 shall he in [on] their foreheads." 
 
 Christ having been made a curse for them, there remains nothing 
 but pure, unmixed, and eternal blessing, not only sin, but all the 
 consequences of sin, having been removed for ever. 
 
 God and the Lamb the temple in which they worship, and the 
 throne of God and of the Lamb established in their midst, they dwell 
 in God, and God in them. 
 
 This is the hope of God's calling, which the Spirit of wisdom and 
 revelation alone can make known to the soul, even the riches of the 
 glory of God's inheritance in the saints. Thus constituting the Church 
 the body of Christ, and " the fulness of Him that filleth all in all " 
 (Eph. i. 15-23). 
 
 The servants of God, redeemed and purchased by the blood of 
 the Lamb, shall be for ever engaged in His holy and happy service 
 in His immediate presence, where there is fulness of joy; no longer 
 seeing Him by means of a mirror, obscurely, but " face to face " 
 (1 Cor. xiii. 12). 
 
 They see the glory of God in the person of Jesus Christ in fulfil- 
 ment of His request in John xvii. 24. " Father, I will that tlj^eg also, 
 whom Thou hast given Me, be with Me where ^ am ; that they may 
 behold My glory which Thou gavest me, for Thou lovedst Me before 
 ilie foundation of the world. This glory will be fully manifested by 
 the Spirit of all truth, "the Spirit of glory and of God ; " and, as the 
 result, they will reflect the glory on which they gaze. Thus they 
 will be known everywhere and by all as the children of God, the 
 bride of the Lamb, indwelt, sanctified, and blended into one by the 
 Spirit of the Father and the Son. 
 
 Verse 5. "And there shall be no night there; and they need no 
 
 candle [lamp], neither light of the sun ; for the Lord [Jehovah] 
 
 God giveth them light : and they shall reign for ever and 
 
 ever." 
 
 "With God is the fountain of life, and they that follow the Lamb 
 
 shall not walk in darkness, but shall have the light of life. In God's 
 
 light they see light (Ps. xxxvi. 9) ; and this light is unchanging and 
 
 eternal, for with Him there is "no variableness, nor shadow of a 
 
 turning." 
 
 Having God and the Lamb for their eternal portion, possessed and 
 realised through the eternal Spirit, they are independent of external 
 sources of satisfaction and enjoyment ; to them God is all in all. 
 
 They will not only share with Christ the Millennial kingdom, but 
 
146 
 
 in the new heavens and the new earth they will reign with Him as 
 long as eternal ages roll. 
 
 Verses 6, 7. " And he said unto me, ' These sayings are faithful 
 
 and true : and the Lord [Jehovah] God of the holy prophets 
 
 sent His angel to show unto His servants tJte tilings which 
 
 must shortly be done. Behold, I come quickly : blessed in 
 
 he that keepeth the sayings of the prophecy of this book,'" 
 
 God, "Who at sundry times and in divers manners spake in time 
 
 past unto the fathers by the prophets — Who in these last days spake 
 
 unto us by His Son, and in the inspired epistles by His Spirit — has 
 
 given us a further revelation of His mind, by the instrumentality of 
 
 the angel who was employed to communicate by signs or symbols the 
 
 contents of the prophecy of this book. 
 
 Thus He gives us instruction in further and fuller detail concerning 
 those great and solemn events which will transpire in the interval 
 between the coming of the Lord Jesus to receive His saints and His 
 manifestation in glory with them ; also the Millennial period ; the 
 passing away of former things ; the new heavens and the new earth ; 
 and the commencement of the eternal state. 
 
 Jehovah God Himself puts the stamp of truth on this most sacred 
 portion of His holy word ; and then the Lord Jesus pronounces a 
 blessing on those who keep "the Avords of the prophecy of this book." 
 He at the same time reminds us that our one and special hope is His 
 personal return, for He would have us ever watching with girded 
 loins and well trimmed lamps, ready to welcome Him. Meanwhile, 
 the knowledge of the things which are coming to pass on the earth, 
 revealed to us in their ultimate issues, will be found of infinite value 
 in furnishing practical lessons for present guidance whilst watching 
 and waiting for Him. The knowledge of what ritualism will become 
 when fully developed in Babylon the Great is the best preservation from 
 its subtle ensnarements now. 
 
 The realisation of what the lawlessness of the present age will 
 culminate in, as headed up in " the lawless one " and kingdom of 
 the beast, may well deter us from meddling in political strife 
 (Prov. xxiv. 21). 
 
 Then, again, being forewarned of what " the opposition of science, 
 falsely so called " will lead to, when perfected by the false prophet, 
 will assuredly keep us steadfast and immovable in abiding by the 
 truth of God as contained in the sacred and inspired Sci-i})tures. 
 
 Vei-see 8, 9. " And I John saw these things, and heard them. 
 And when I had heard and seen, I fell down to worship 
 
147 
 
 before the feet of the angel which showed me these things. 
 Then saith he unto me, ' See thou do it not : for I am thy 
 fellow-servant, and of thy brethren the prophets, and of 
 them which keep the sayings of this book : worship 
 God.' " 
 An angel was sent to show John the visions which are recorded 
 in this book, and through him, and by him the Lord Jesus spake. 
 This angel was only an instrument employed, and also a fellow- 
 servant of those who obey the word of God. He therefore utterly 
 disclaims the worship proffered to him. The Triune God — Father. 
 Son, and Spirit, the one true God — is the only rightful object of 
 religious worship. 
 
 Verses 10-12. "And he saith unto me, 'Seal not the sayings 
 
 of the prophecy of this book : for the time is at hand. He 
 
 that is unjust [unrighteous], let him be unjust still ; and 
 
 he which is filthy, let him be filthy still ; and he that is 
 
 righteous, let him be righteous still ; and he that is holy, 
 
 let him be holy still. And, behold, I come quickly ; and 
 
 My reward is with Me, to give every man according as 
 
 his work shall be.'" 
 
 In the time of Daniel prophecy was shut up and sealed until 
 
 the time of the end, except to such as were taught of God (Dan. xii. 
 
 4, 9, 10). But the Book of the Revelation is not a sealed book ; it 
 
 is plain and simple, and the emblems employed are, for the most 
 
 part, easily intelligible. 
 
 The night is far spent and the day is at hand. As the coming of 
 the Lord draws nearer and nearer, the light of the coming dawn grows 
 brighter. "Coming events cast their shadows before," so that we see 
 the day approaching. The three first chapters of the Revelation have 
 been expounded to us by the history of the Church and its present 
 condition ; and the character of coming events is clearly foreshadowed 
 by what we see and hear from day to day. 
 
 When the Lord Jesus shall come, and "in a moment, in the 
 twinkling of an eye," shall take to Himself those who have the 
 earnest and seal of the Spirit, that moment will be a solemn and 
 decisive period in the experience of thousands, fixing unalterably 
 their future state. Then those who "received not the love of the 
 truth, that they might be saved," up to that time, " but had 
 pleasure in iinrighteousness " (2 Thess. ii. 10, 11), will be given 
 over to the delusions of Antichrist and the belief of his lie, and to 
 share his judgment. 
 
 The coming of the Lord will also terminate the time of service 
 
148 
 
 here, giving emphasis to the exhortation to " work while it is 
 called to-day ; " for when He comes it will not only be to receive 
 His people to Himself, to set them in His presence, but also 
 to place them before His judgment-seat. He will come not only 
 as Bridegroom to receive His bride, but as Lord to take account 
 of His servants. Then, when the secrets of all hearts are made 
 manifest, shall every one receive his o^vn reward, according to his 
 own labour. 
 
 Ve7'se 13. "| am Alpha and Omega, the beginning and the end, 
 the first and the last." 
 The Scriptures are the word of God, the testimony of the Father 
 concerning the Son, written by the inspiration of the Holy Spirit. 
 The summing up and the substance of that word is to be found in 
 Christ : all its promises are Yea and Amen in Him ; its various types 
 and shadows find their accomplishment and reality in Him — the true 
 and living Word — Who, coming forth from the bosom of the Father, 
 hath declared [told out] God. 
 
 Vei'se 14. "Blessed are they that do His commandments, that 
 they may have right to the tree of life, and may enter in 
 through the gates into the city." 
 
 The Book of the Revelation opens with a blessing (chap. i. 3) — 
 *' Blessed is he that readeth, and they that hear the words of this 
 prophecy, and keep those things which are written therein : for the 
 time is at hand." This blessing is repeated in chap. xxii. 7 — " Behold, 
 I come quickly : blessed is he that keepeth the sayings of the 
 prophecy of this book." Again in the verse before us — "Blessed are 
 they that do His commandments." There is another Greek reading 
 here — "Blessed are they that wash their robes." The first reading 
 appears more in harmony with the structure of the book, yet both 
 are true, for " God commandeth all men everywhere to repent," and 
 to "believe on the name of His Son Jesus Christ;" and "blessed are 
 they that wash their robes," but this can only be done by repenting 
 and believmg in Jesus. 
 
 The right to the tree of life in Paradise was forfeited through 
 disobedience at the first, and the flaming sword of the cherubim 
 guarded the way of return ; but faith in the Lord Jesus Christ, 
 according to the will of God, gives a title to everlasting life, and 
 admits into association with the redeemed in glory — the church of the 
 firstborn written in heaven. 
 
 Verse 15. " For without are dogs, and sorcerers, and whore- 
 
149 
 
 mongers, and murderers, and idolaters, and whosoever loveth 
 and maketh a lie." 
 What a contrast between within the city and without. Within 
 all is bright, all is pure, all is holy, all is true ; " without " all is 
 dark, all is unholy, all is false. Faith in God's testimony of truth 
 admits within ; the rejection of God's truth, and the reception of 
 Satan's lie, leaves the soul without, in the blackness of darkness 
 for ever. 
 
 Verse 16. "'^ Jesus have sent Mine angel to testify unto you 
 these things in the churches. |[ am the root and the offspring 
 of David, a?id the bright and [the] morning star.' " 
 
 In the epistles to the seven churches in Asia (chaps, ii., iii.) the 
 Lord Jesus assumes a distinct title when addressing each particular 
 church, but to each address is added the exhortation, "He that hath 
 an ear, let him hear what the Spirit saith unto the churches ; " for the 
 instruction given is for the benefit of the whole Church. At the same 
 time it is for individual warning, exhortation, and profit ; but in order 
 to this there must be the hearing ear — that is, the spiritual mind and 
 understanding, the capacity to hear the Spirit's voice (see 1 Cor. ii. 
 9-16). Human intellect is insufiicient, the opinions of men mainly 
 mislead ; the Spirit's voice must be listened to, as well as the words 
 which He has written carefully pondered. The written word is not 
 sufiicient without the Spirit's voice. 
 
 The titles here assumed by the Lord Jesus in addressing the 
 churches are " the Root and the Offspring of David," and " the Bright 
 and the Morning Star." He is David's Lord, as well as David's 
 Son (Ps. ex. 1). This title expresses His Divine glory, and also 
 His human condescension, as both 'Hhe Root and the Offspring of 
 David." 
 
 As David's Lord, universal empire is His ; as David's Son, He 
 
 claims the throne of Israel and of the world (Ps. Ixxii.). As the 
 
 Root and the Offspring of David, His manifestation in glory 
 
 will be universally apparent : He will come with clouds, and every 
 
 eye shall see Him. Upon a sleeping and benighted world that day 
 
 will come as a thief in the night ; but unto them that fear the 
 
 name of Jehovah, the godly remnant of Israel in that day, " shall 
 
 the Sun of Righteousness arise with healing in His wings '"' (Mai. 
 
 iv. 2). 
 
 "And what a sunrise will that advent be ! " 
 
 But unto His waiting and expectant Church He will previously 
 have appeared as the Bright and the Moining Star ; and, as the morn- 
 ing star cannot be seen after the sun is risen, we are thus instructed and 
 
150 
 
 warned not to confound together the coming of the Lord Jesus to 
 receive His saints to Himself with the appearing of the Son of Man 
 when He will be manifested with them. When He arises on the 
 world as the Sun of Righteousness, His raised, changed, and glori- 
 fied saints will appear with Him in glory. 
 
 Veisp 17. " And the Spirit and the Bride say, ' Come.' And let 
 
 him that heareth say, 'Come.' And let him that is athirst 
 
 come. And whosoever will, let him take the water of life 
 
 freely." 
 
 On the announcement of the title, " I am the Bright and the 
 
 Morning Star," the Spirit in the Church responds to Him who makes 
 
 it, "Come." Those composing the Church on earth who realise their 
 
 position and relationship as the bride of the Lamb respond, " Come." 
 
 At the same time they are desirous that those believers who have 
 
 not known their relationship as such should join with them in their 
 
 invitation — that the slumbering virgins should be awakened to 
 
 welcome the returning Bridegroom : that the response from the 
 
 universal Church to their common Lord should be, " Come, Lord 
 
 Jesus." 
 
 Meanwhile, a sense of the nearness of His approach, of the 
 shortness of the time, and of the stupendous issues involved, under 
 the leadings of the Spirit, will prompt every earnest believer to desire 
 that the thirsting should come to the waters of life ; and not only 
 that the anxious should be decided, but that whosoever will might 
 be a partaker of etex'nal life; realising in fellowship with their 
 Lord that the apparent slackness in fulfilling His promise is really 
 in mercy, and that the longsuffering of their Lord is salvation. 
 
 Verses 18, 19. "For I testify unto every vian that heareth the 
 words of the prophecy of this book, If any man shall add 
 unto these things, God shall add unto him the plagues that 
 are written in this book : and if any man shall take away 
 from the words of the book of this prophecy, God shall take 
 away his part out of the book of life, and out of the holy city, 
 and from the things which are written in this book." 
 There is no portion of the sacred Scriptures which requires to be 
 handled with more holy caution and godly fear. It is specially needful 
 for him who would expound the Book of Revelation neither to add to 
 or take from the things which are written therein, but in simplicity 
 and godly sincerity seek to commend himself unto God as a workman 
 needing not to be ashamed, but by manifestation of tlie truth com- 
 mending himself to every man's conscience in the sight of God. 
 
161 
 
 Verse 20. " He that testifieth these things saith, * Surely I come 
 quickly.' Amen. Even so, come, Lord Jesus." 
 
 The Lord Jesus would ever keep the hope of His return before the 
 eye of His believing people as the one bright object of their expectation 
 and desire. It is by no means a question of time. Astronomy teaches 
 that there are ninety-five millions of miles between the sun and the 
 spectator ; but so long as there is nothing between, its full brightness 
 and warmth are experienced, notwithstanding the distance ; but any 
 object intervening, whether large or small, will intercept the brightness 
 and diminish the warmth. Even so with the hope of the Lord's return : 
 so long as it is regarded as the Lord ever presents it — as the next thing 
 to be expected, and the first object of desire — the brightness and the 
 power of the hope are experienced ; but anything whatever put between, 
 whether Antichrist or the tribulation, takes off the brightness and 
 nullifies the power. 
 
 We notice that in this closing testimony of the Lord Jesus, " Surely 
 I come quickly," the word of promise is in the present tense, not in 
 the future — " I come," not " I will come ; " and it is ever so. In John 
 xiv. 3 His words are, "I go to prepare a place for you. And if I go 
 and prepare a place for you, I come again, and will receive you unto 
 Myself" (see Greek). He ever puts but the twinkling of an eye 
 between His going away and His coming to receive His saints, as the 
 next object of expectation and desire ; although the Lord foresaw the 
 interval, and would have His people prepared for patient waiting. 
 This is intimated in those words of the parable, " After a long time the 
 lord of those servants cometh, and reckoneth with them" (Matt. xxv. 19). 
 His word to each and all is, "Watch ; " " Be as men that wait for their 
 lord." It is the evil servant that saith in his heart, " My lord delayeth 
 his coming " (Matt. xxiv. 48). And it is the strange woman that 
 puts off the expectation of the return to a future and calculated period, 
 saying, " The goodman is not at home, he is gone a long journey : he 
 hath taken a bag of money with him, and will come home at the day 
 appointed" (Prov. vii. 19, 20). The true-hearted disciple, to these last 
 and closing words of the Savioui-, " Surely I come quickly," responds, 
 " Even so, come. Lord Jesus." 
 
 Verse 21. "The grace of our Lord Jesus Christ he with you all. 
 Amen." 
 
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 Notes on the book of the Revelation. 
 
 Princeton Theological Semmary-Speer Library 
 
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