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Gift of
The Yale Divinity School
1909

LECTUEES

INTRODUCTORY TO THE STUDY OF

THE ACTS, THE CATHOLIC EPISTLES,

THE EEVELATION.

WILLIAM KELLY.

LONDON:
AV. H. BROOM, 28, PATERNOSTER ROAV.
1870.

PBEFACE.

The third and concluding series of these Lectures,
delivered in London between 21st April and 14th May
of this year, and corrected from short-hand notes, is
now in the mercy of God brought to a completion. It
is hoped that they may serve as a stimulus and help
to a comprehensive study of the scriptures surveyed.
The inspired history of the church as planted of God
here below, as well as of the characteristic ministry of
the two great apostles who laboured among the circum
cision and the uncircumcision, ^here passes before us.
This is followed by a sketch of the letters of James and
of Peter, of John and of Jude. The whole is wound
up by a summary view of the grand book of Christian
prophecy, which discloses the consequences, under
God's government, of the ruin of Christendom up to
the end, when God is all in all. May the reader be
strengthened of the Spirit all the better to enjoy the
rich pasture provided in the exhaustless depths of
God's own word !
Guernsey, 4th December, 1869.

CONTENTS.

The Acts op the Apostles i.-vii. The starting-point of the
dealings of God in the new creation is the risen ascended man Christ
Jesus, 1. The title "Acts of the Apostles " only a human one, and
far from giving an adequate statement of its contents, 2. Difficulty
at first sight to see why the Spirit of God, having shown us Jesus
risen and ascended in concluding Luke's gospel, should go over the
same ground in the opening of the Acts, 3. The Lord does not act
independently in His risen character any more than He did as man
here below, 3. Eesurrection does not supersede the Holy Ghost, 4.
How the Lord met the scant intelligence conveyed in the question
about the immediate restoration of the kingdom to Israel, 5. The
basis of Christianity, 6. "Waiting for the power of the Spirit to
act in gift on others, 7. " Ordained to be," 7. Paul not one of
the twelve, 8. "They gave forth their lots," 9. Note on the
foregoing, 9. The parted tongues showed that God thought of the
Gentile as well as of the Jew, 10. The amazement of the multitude,
11. Joel's prophecy and its bearing, 12. Messiah characterized
by the most absolute trust in God in life and in death supported by
Psalm xvi. 13, and by other psalms, 14. How God opened a way
for the acceptance of Messiah when apparently all was lost to Israel,
15. No true repentance unto life without faith, 16. The gift of the
Holy Ghost always consequent on faith, never identical with it, 17.
True belief goes with true repentance, but the gift of the Holy Ghost
consequent on both, 18. aajikvmq (gladly) may be omitted, 18. The
apostles' doctrine and fellowship — breaking of bread and prayers, 19.
How far did the early believers realize the truth of the one body? 20.
Breaking bread at home, 21. The meaning of amZo/jikvovg, 22. " His

Vlll CONTENTS.
servant Jesus," 23. Peter's sermon to the men of Israel, 24 ; -which
is an appeal to the nation as such, 25, and individually to the rulers of
the people and elders of Israel, 26. Guilty conscience betrays its
conscious weakness however wilful, 27; and lack of conscience could
not be hid, 27. The meaning of "filled with the Holy Ghost," 28.
Possessions laid at the apostles' feet, 29. There is rarely a manifes
tation of God in the church without a dark shadow accompanying it
from the evil one, 29. All sin now is sin against the Holy Ghost, 30.
For Christains to use the law is to lower the test of judgment incom
parably, 31. Many a thing has been untruly said since the lie of
Ananias and Sapphira which has not been judged as theirs was, 32.
Power by angelic deliverance and power by men in providence dis
played, 33. Persecution and its privileges, 33. Murmurings, 34.
The church of God is not a system of rules but a living power, 35.
Appointment and choice, 35. Grace while it discerns knows how to
rise above evil, 36. Stephen, full of grace and power, 36, sets before
the council the prominent facts of Israel's history, 37. Abraham's
non-possession, Joseph's rejection, 37, Moses' disappointment, Solo
mon's insufficient temple-dwelling, 38, all laid to the charge of the
Holy Ghost- rejecting Israel, who, filled with rage, stone the witness
to their sin, 39. The loud voice and the whisper of the expiring
martyr tell each their own tale, 40. II.
The Acts op the Apostles viii.-xii. A turning -point in the
history of the church, the unfolding of the truth of God, and the
manifestation of His ways, 41, in the revelation of Christ as an object
for the Christian in heaven and outside the narrow boundaries of
Judaism, 42. There is no narrowness in a rejected heavenly Christ,
43. Saul's ruthless and blind persecution, 44. Philip preaches Christ,
substantiating his testimony with miracles, 45 ; which latter attract
the attention of the fleshly-minded Simon, 46, for the power attaching
thereto, 47. But the power attaching to gifts is subordinate to the pos
session of a divine Person, 48. The contrast between the first and
subsequent bestowals of the Holy Ghost, 49. The free sovereignty of
the Holy Ghost accompanied by the greatest care on God's part to
maintain unity between the several spheres of His action, 50. The
laying on of hands not essential to the bestowal of the Holy Ghost, 51.
It was a sign of identification as well as of divine blessing, 52. The
tide of blessing begins to flow further from Jerusalem, 53. A man of
Ethiopia, 54, hears the word and grace put together, and receiving

CONTENTS. IX
light is baptized, and returns to his own country filled with joy, 55,
no longer a proselyte to Judaism but a disciple of Jesus, 56. The
call of the apostle of the Gentiles, 57. A sudden burst of glory causes
Saul to surrender instantly, 57. The mighty effect on his soul, 58.
The precious message of the Lord to him through Ananias, 59. He
preaches that Jesus is Son of God, 59. The doctrine of the Sonship
did not in the smallest degree set aside the Messiahship, 60. An
important lesson as to reception, 61. An object of grace can afford to
be gracious, 62. Grace can credit grace easily, understands the way of
the Lord, and disarms suspicion, 62. Note on " church" or '^churches,"
63. The progress of the apostle Peter, 64. Cornelius, 65, a converted
man before Peter went to him, 66. Had life but not peace, 67, and
was by no means ignorant of the word that God had sent to the
children of Israel, 68 ; and so believing God as far as he knew Him,
could at least pray for further blessing till it came, 69 ; and he got,
not the truth of the church one body, but that God was meeting
Gentiles as well as Jews, 70, and that salvation was the heart under
standing deliverance not merely from judgment, but from this present
evil world, 71, whereupon the Holy Ghost is given, not by the
laying on of hands as at Samaria, 72, but direct from God Himself,
and the Gentiles are forthwith baptized with water, — not, however, as
a ministerial act, 73. Peter explains this wondrous transaction to those
who had not witnessed it, 74. Note on"E\X>ji'ac and ' HXk-nvirTTCLg, 75.
How blessed to see the free activity of the Holy Ghost without any
kind of communication of man ! 76. "What a rebuke to those who
would make the church a mere creature of government ! 77. The
wisdom of Barnabas in seeking Saul, and the recognition of a gracious
heart among God's instruments, 78. Peter rescued from prison by
the prayers of the saints, 79.
Appendix to Lecture ii. Extract from Mr. E. Litton's work on
" The Church of Christ in its Idea, Attributes, and Ministry," 80-88.
III.
The Acts of the Apostles xiii.-xx. The missionary journeys of
the apostle Paul, 89. A formal act of separation which is in no way
ordination, 89. Ministry and its distinction from official charge, 90.
The difference between denying exclusive or one-man ministry and
upholding a stated ministry, 91. "What the church gives the church
has a voice in, but what the Lord gives He is the Sovereign disposer
of, 92. Also the Holy Ghost can set apart among the servants to a
peculiar service, 93. The laying on of hands in the case of Barnabas
A 2

X CONTENTS.
and Saul was a fraternal recommendation to the grace of God in the
work to which they had been separated by the Holy Ghost, 94. The
minister cannot override the church, nor the church rightly control
the minister, 95. " John to their minister," what it means, 96. The
judicial sentence from the Lord on Elymas the sorcerer, 97. Paul
and his company — a word on spiritual influence, 98. The liberty of a
Jewish synagogue contrasted with the present narrowness of Chris
tendom to receive the word of truth, 99. John and his unambitious
testimony to Messiah, 100. "Raised up Jesus" does not refer to
resurrection, 101. The true application of the second psalm to this
subject, 102. The hatred which the unbelieving Jews felt to the
preaching of the gospel to Gentiles, 103. The scripture which applied
to Christ appropriated by the apostles themselves, 104. Christian faith
appropriates to itself what is said of Him. 105. Unbelief always flies
to influence of some kind, just as faith does to God, 106. The sim
plicity of grace and the wisdom of patience will always in the end
triumph over what men call heroism, 107. Scripture always shows us
people dealt with as they are, not all according to one fixed and rigid
rule, 108. Truth may be declared sometimes by vindicating God and
deprecating what is false, 109. ""When they had ordained them,"
how subversive of the true sense of the passage! 110. Note on
XeipoTOvijaavTEc, 111. The folly of making elders without a properly-
constituted appointing power, as an apostle or his delegate, 112. God
does not bestow power in a period of disorder as in a time of order,
113. The louder the vaunt the less real is the claim to ornaments of
which God stripped His guilty people, 114. Hindrances brought in
by the Judaisers, not to the apostle's work only, but to his doctrine,
115. The matter referred to Jerusalem, 116. Fallacy of the thought
that questions were settled by a mere word in apostolic days, 117.
Peter preaching Paul's doctrine, 118. James confirms the same,
quoting the prophets, 119. Leading men among brethren, 120 who
accompany Paul and Barnabas with the letter to the Gentile brethren
at Antioch, 121. There is a duty of conferring together on the part
of those who labour, 122. Paul choosing Silas as his fellow-labourer
is recommended by the brethren unto the grace of God, 123. The
first appearance of Timothy on the scene, 124. His circumcision by
Paul very remarkable, 125, but a proof how grace can triumph over
law, 126. Transactions at Philippi, 127. Opposition to the truth in
Europe takes rather the form of patronage, 128. Thessalonica Berea
Athens, 129. Analysis of Paul's address to the Athenians, 130.
Poets in their dreams often stumble over truths beyond themselves

CONTENTS. XI
131. The sudden intervention of the man who, raised from the dead,
is going to deal with this habitable earth, 132. The success of the
gospel in Corinth, 133. Paul as a tent-maker proscribed by ecclesi
astical canons, 133. Apollos helped in the way of God more perfectly
by Aquila and Priscilla, 134. The condition of certain believers at
Ephesus who had not received the Holy Ghost, 135. There are many
souls not at all in liberty, not having received the spirit of adoption,
136. They have looked for something about to come, rather than at
that which is come, 137. The definitive usage of the Lord's-day, or tho
first day of the week, as the fitting time for the breaking of bread,
138. Note on elders and bishops, 138. The marked absence of any
reference to succession where it would have been most fitting had it
been intended, 139. IV.
The Acts op the Apostles xxi. -xxviii. Paul's course from Jeru
salem to Eome a remarkable episode in the apostle's history, 140.
Seven days' stay, 141. The children of God should if practicable bo
together every day, 142. Christianity should ramify the whole course
of a man's life after he belongs to Christ, 143. Wives and children,
144. Philip's four daughters who prophesied, 145. On the right
exercise of a woman's gift, 146. Public preaching of the gospel by
women is never contemplated in scripture, 147. Paul in Jerusalem in
company with James and the elders, 148. The condition of Jewish
and Gentile Christians in the early days of the church, 149. Paul no
exception to that patience that could bear with Jewish prejudices, 150.
Paul was a man who puts all that have been since his day into the
shade, 151. Painfulness of having to touch in any way on that which
might seem to reflect on the conduct of the great apostle, 152. The
smallest slip of a blessed man like Paul has the greater weight
because of his position, 153. "What comes of listening to those whose
measure is less than the truth of God as revealed, 154. The tumult
in the temple precincts, 155. The address in Hebrew narrating his
conversion, 156. His claim to Eoman citizenship. Modern martyrs in
theory, 157. To state a fact which the law recognises is very different
to going to law, 158. The injustice of the chiliarch in delivering his
prisoner to the Jewish council, 159. A further trait of the uncertainty
of the ground the apostle was now treading, 160. Let us beware how
we slight the least warning of the Holy Ghost, 161. The object before
the apostle in setting party against party in the council was not
Christ, 162. The name of Christ is ill-served by making use even of

Xll CONTENTS.
the most reputable of His adversaries, 163. The Lord has nothing but
comfort to administer, even when His servants make mistakes, 164.
Lysias' crafty letter, 165. The hired rhetoric of Tertullus, 166. Paul's
temperate and frank reply, 167. Felix and Festus, 168. Agrippa and
Bernice, 169. Paul's defence before Agrippa, 170. He narrates his
conversion, 171. "Delivering thee from the people," &c. does not
convey the true sense, 172. Our mission as Christians is not so much
against evil as for good, 173. If you would effectually help others,
you must always be above the motives and ways that sway them, 174.
The Eoman governor's stigma on the truth, 175. Agrippa's half-
wrung confession, 176. The grace and truth of Paul's answer em
bracing the standing and state of a Christian, 177- Paul's voyage,
and the old vigour manifest as soon as he is out of the charmed
circle, 178. Kindness of brethren in Italy most refreshing to the
apostle's heart, 179. The long-suspended sentence on Israel, 180.
Conclusion, 181. V.
The Epistle or James. Suddenness of the transition from Paul's
to James' writings, 182. Condition of the church at Jerusalem and
the early Christians, 183. Luther's rejection of this epistle, 184. Our
business is to gather what God has to teach us, 185. This epistle is a
final summons to Israelites wherever they might be, 186, and enjoins
the manifestation of godliness toward both God and man, 187.
Blessing now is not in honour and ease, but contrariwise, 188. God
reverses the judgment of the world as to temporary circumstances,
189. Trial of faith and temptation of flesh, 190. Temptation as
handled by James and Paul, 191. Haste to solve difficulties is prac
tically a finding fault either with God or with His word, 192. God is
not only good, but He is a giver, 193, and a communicator of His own
spiritual nature, 194. The link between Peter, James, John, and
Paul, 195. Paul and James never contradict each other, because,
though they use the same words, they do not treat of the same
subjects, 196. The implanted word in contrast to an external law, 197.
The law of liberty, 198, and the law of bondage, 199. The will
restrained and the will led on, 200. Pure and undefiled religion, what
is it ? 201. There was to Israel a peculiar danger of taking up the
doctrines of Christianity as a system, 202. Human faith cannot save,
203. The works of Abraham and Eahab viewed apart from faith,
204. Bring in faith, and they stand out clothed in the light of heaven
205. The tongue in private and in public, 206. Little matters pro-

CONTENTS. XU1
duce great results, 207. James always keeps in mind the practical
every-day view of things, 208. Two kinds of wisdom, 209. The
wisdom from above is sure of its ground, and needs not to contend,
210. James addresses others besides Christians, 211. New punc
tuation of a difficult verse, 212. "Saved sinners" not a scriptural
expression, 213. "We had better get rid of phrases which deserve no
better name than religious cant, 214. The forming of resolutions
without God deprecated, 215. Heaping treasure in, not for, the last
days, 216. The selfishness that comes into direct personal collision
with the Lord of glory, 217. Murmurings, religious asseverations,
218. The oath required by the magistrate, 219. God's discipline
governmental, 220. Confession, 221. Conclusion, 222.
VI.
The Epistles op Petee,. The epistles of Peter, addressed to the
elect Jews of his day, maintain whatever there is in common between
the Christian and the saints of the Old Testament, 223. The general
principles of God are in nowise enfeebled by Christianity, 224. Elec
tion always individual in Christianity, 225. Sanctification of the
Spirit, 226. Wherever there is a real work of God's Spirit, the
sanctification of the Spirit is made good, 227. Sanctification in Peter
precedes justification, 228. To confound this with practical holiness
upsets the gospel, 229. The gift of the Spirit is not sanctification of
the Spirit, 230. The first impulse of a converted man is to do the
will of God, 231. We are called to obey as Christ obeyed, 232. That
kind of obedience, 233. Sprinkling of blood under the law did not
imply atonement, 234. The distinction between Peter's and Paul's
testimony, 235. We need Christ interceding for us as well as the
privilege of being in Christ, 236. A whole Christ is given and needed,
237. Saints are kept ; for Christian doctrine is not as men so often
say — that of saints persevering, 238. As far as unbelief works it is
just so far death in effect, 239. The appearing of Jesus, 240. The
value of faith at that day, 241. Christianity could not be displayed
while Christ was here, 242. It was when He who died went to
heaven that Christianity appeared in its full force, 243. How much
we are indebted to the Spirit who now reveals a Christ already come,
244. Three distinct truths, 245. Christianity comes between the first
and second coming of Christ, 246. The holiness of the Christian is
fuller and deeper than that of the Jew could be, 247. Two motives
for holiness, 248. Man claims the exercise of a will which he denies
to God, 249. AVhat brings a man into peace is the certainty that all

XIV CONTENTS.
is clear with God, 250. Christianity alone settles all questions, 251,
" That ye may grow thereby unto salvation," 252. Two characters of
priesthood, 253. Holy and royal priesthood, 254. " Not a people but
now a people," 255. It is only a theologian who finds a difficulty, 256.
The people of God are called out for heaven, and thus are strangers
on earth, 257. Exhortations. — The personal snares of every day, 258.
Obedience to God and man, 259. Slaves, wives, husbands, 260. Suffer
ing ought never to be for sin, 261. The spirits in prison, 262. The
reason Peter notices Noah's preaching, 263. Salvation never short of
nor separate from the power of resurrection, 264. God, while dealing in
grace, never abandons righteous government, 265. Liberty of ministry,
266. On speaking in the Church of God, 267. The gift and the ability to
use it, 268. The flock of God and its shepherds, 269. "God's heritage"
a false rendering, 270, leading people to say "my congregation," etc.
271. The second epistle brings in God's righteous government in its
judg-ment of Christendom or corrupted Christianity, 272. Called by
glory and virtue, 273, its signification, 274. The kingdom the main
subject of Peter's testimony, 275. Prophecy a lamp for the darkness,
276. What means the "day-star," 277. The light of the lamp is
not enough for the Christian, he needs daylight, 278. Mischievous
interpretations, 279. Comparison of 2 Peter iii. 3, 280. What is
private interpretation ? 281. All prophecy runs on to the kingdom of
Christ, 282. False teachers in Christendom ; Christendom hastening
to heathen conclusions, 283. The day of the Lord and the scoffers,
284. VII.
The Fikst Epistle op John. The characteristic of John's epistles
is "Christ in us," 285. "That which was from the beginning," 286.
Christ's personal being as man here below, 287. The life was mani
fested, 288. The expression of eternal life is modified in a saint,, 289,
but is fully pourtrayed in Christ, 290. Fellowship with the Son of God,
291. Fulness of joy, 292. A manifestation and a message, 293. The
message, 294. God is light in contrast to the contrary notion of
heathens, 295. Christianity is a life beyond the law, 296. Walking
in the light and according to it, 297. Every Christian walks in the
light, 298. Fellowship one with another, 299. A Christian is one
who instead of hiding his sins confesses them, 300. The detection of
what is contrary to God in us, 301. Eestoration founded also on pro
pitiation, 302. The grand characteristic of life in Christ is obedience,
302. Knowing that we know God : what it means, 303. No view of
Christ is true that makes Him in that view more precious than He

CONTENTS. XV
was when manifested in this world, 304. The difference between
keeping God's word and merely doing what is right, 305. Obedience
puts God in His place and man down, 306. Love now comes in in
connection with obedience as a test of one born of God, 307. Fathers,
young men and babes, 308. The two-fold character of antichrist,
309. Eighteousness, 310. Manifestation, 311. Without Christ you
cannot understand any part of the Bible spiritually, 312, Sin is law
lessness, 313. A translation cannot be correct which contradicts other
passages of undoubted holy writ, 314. The common translation of
1 John iii. 4, lowers the sense of what sin is, 315. The family of God
and the family of the devil, 316. Every creature lives according to
its nature, 317. Eighteousness and love combined, 318. The great
danger of trifling with the practical consequences of truth, 319. We
in Him and He in us, 320. Danger of separating the Holy Spirit
from Christ, 321. A test for knowing what is and what is not of the
Holy Ghost, 322. There is no evil spirit but what winces at and
refuses to endorse the glory of Christ, 323. The difference between
what is of the world and what is of God, 324. The word is the test
next to the person of Christ, 325. Life and propitiation in our Lord
and His work, 326. Intimacy and mutuality, 327. Arminianism and
Calvinism both prejudicial to the grace of God, 328. What is meant
by dwelling in God, 329. Who is my brother ? 330. God concludes
as He began in setting forth Christ, 331. How to love God's children,
332. John keeps us fully in the consciousness of our deliverance, but
also of our responsibility, 333. The Spirit, the water, and the blood,
334. Sin unto death, 335. The last verses sum up the whole matter,
336. Appendix on 1 John v. 7, 8, 337-347.
VIII.
The Second and Third Epistles op John and Jude. Why the
2nd Epistle is addressed to a woman, 348. When the glory of Christ
is in question everything must give way before it, 349, and then a
woman and her .children are bound to judge, 350. "The truth" a
characteristic point in John's Epistles, 351. How the inspiration has
been questioned, 352. The question of utility not to be entertained,
353. Is my soul in communion with God about His own Son ? 354.
The truth produces truthfulness, 355. The phrase "Jesus Christ eome
in the flesh" signifies His Deity and humanity, 356. Every false teacher
is a deceiver, but he who lowers the glory of Christ is antichrist, 357.
No person can take Old Testament ground now that Christianity has
been revealed, 358. It is a blessed thing not to be easily moved about

XVI CONTENTS.
by every wind of doctrine, 359. It is impossible to discover a truth
of God that is not in the Bible, 360. The truth is stated comprehen
sively, for otherwise Satan would alter particular forms of error to
save appearances for the simple, 361. Bidding God speed does not
convey the sense of %a(pttj/, 362. It is simply " good morning," 363.
The third Epistle presents the positive as the second did the negative
side, 364. The third prevents our being too narrow, 365. False
teachers invariably select women and children in whom to instil their
doctrines, 366. Men characterised by selfishness as women are by
warm affection, 367. Both Gaius and the elect lady are loved "in
the truth," 368. Stranger brethren, 369. Diotrephes the type of the
clerical spirit, 370. Persons having large gift can the more afford to
give the fullest scope to the lesser gifts, 371. The key note of the first
Epistle is heard right through to the third, 372. The Epistle of Jude.
The doubts of those who have compared it with 2nd Peter, 373, betray
their incompetence to judge, 374. It is never taught in scripture that
the Lord redeemed a heretic or any other man that was not saved, 375.
Eedemption and purchase by no means the same things, 376, as Cal-
vinists and Arminians each contend, 377. The Epistle of Jude indi
vidualizes the saints, 378. The similarity and dissimilarity of this
Epistle with 2nd Peter, 379. Peter speaks of unrighteousness — Jude
of apostasy, 380. Examples, 381. Peter's breadth and Jude's pre-
ciseness, 382. Jude looks at a dealing suited and due to apostates, 383,
and urges on the saints grace rather than godliness as Peter does, 384.
Making a difference, 385. Eeference to Jude's question in John xiv.
22, 386. Eemark on the so-called Catholic Epistles, 386. Conclusion,
387. IX.
The Eevelation i.-iii. The moral fitness of John to be the instru
ment of communicating the closing volume of the New Testament, 388.
The position of Christ as a man maintained throughout, 389. Terms
in contrast with those used in the gospel, 390. Intervention noticeable
on every side, 391. The reason why gathered from Old Testament
analogy, 392. John corresponds to Daniel, 393. The word of God
in its connexion with what John saw, 394. The Lord's gracious word
of encouragement in anticipation of the doubts and cavils of unbelief,
395. The spiritual usage of seven in prophetic scripture, 396. Why
the Holy Ghost is described as the seven spirits, 397. To dislocate
the New Testament absolutely from the Old, or to see no more than
a repetition of the Old in the New, is an almost equal error, 398.
God is introduced in Old Testament style and character, but applied

CONTENTS. XVII
to New Testament subjects. The Holy Ghost also, 39.9. The voice
of the Christian heard exceptionally, 400. The Lord God the Eter
nal puts His voucher on the book from the beginning, 401. Why the
visions were given on the Lord's day, 402. The voice behind, and the
voice saying, Come up hither, 403. We are called to walk according
to the place and relationships in which we stand, 404. All measured
according to God's own mind, 405. A threefold glory, 406. Death
and hades, 407. The things that are, 408. What is meant by the
angel, 409. The church in Ephesus, 410. Its state, 411. Its de
cline, 412. Smyrna, 413. The Patristic party, 414. Succession and
ordinances become defined as a system about this time, 415. Perga-
mos, 416. Clericalism and its effects, 417. Nicolaitanism become a
doctrine, 418. Thyatira, 419. Jezebel, 420. The remnant in Thyatira,
421. Associated with Christ in His kingdom, 422. Sardis, 423. Pro
testantism, 424. Luther never clear in his soul about justification by
faith, 425. Eomanists ignorant of the Bible, 426. Infidelity and
superstition allied, 427. Philadelphia, 428. A re-commencement, 429,
formed after a rejected Christ, 429. The synagogue of Satan, 431.
The hour of temptation, 432. Only escaped by removal from the
scene altogether, 433. Laodicea, 434. Half-hearted neutrality about
Christ, 436. Gold and white raiment, 436.

The Eevelation iv.-xi. 18. Resume of seven churches, 437. From
chap. iv. onward we find no longer a church condition on earth, 438.
The thousands of books written on Eevelation, from the PatriBtic age
downwards, never mention this till a comparatively recent date, 439.
No merely human intelligence can interpret the Bible, 440. The church
is not properly speaking the subject of prophecy, 441. The throne in
Heb. iv. and Rev. iv. contrasted, 442. The four and twenty elders,
443. " The dead in Christ," 444. The judicial characteristics of the
throne, 445. The sea of glass a symbol of fixed purity, 446. Who are
the living creatures ? 448. The Lamb presented for the first time in
this scene, 449. The seven-sealed roll, 450. Why angels are absent
in chap. iv. and present in chap, v., 451, explained, 452. The opening
of the seals 453. The white horse, the red horse, 454, the black horse,
455, the pale or livid horse, 456. The souls under the altar cry, 456.
The answer to that cry, 457. The earliest and latest persecutions
brought together, 458. Symbols and plain language contrasted, 459.
False conclusions about the day of judgment under the sixth seal, 460.
The sealing of one hundred and forty-four thousand, 461, and a crowd

XV111 CONTENTS.
of Gentiles without number, 461, reserved for blessing on the earth,
462. The gospel of the kingdom, 463. " Before the throne of God"
describes character, 464. The seventh seal, 465. Everything is
angelic under the trumpets, 466. The meaning of "the third part"
in the prophecy, 467. The second, third, and fourth angels, 468. The
woe-trumpets, 469. The first two — the locusts and the Euphratean
horsemen — have a correspondence to the sealed-remnant and saved-
Gentile companies, 470. A parenthesis between the sixth and seventh
trumpets corresponding to a similar one between the sixth and seventh
seals, 471. The mystery of God is His present seeming inaction as to
government, 472. The little book, why little and open, 472. The two
witnesses, 473, an adequate testimony in those days, 474, who are
preserved in spite of the beast till their work is done, 475, after which
their unburied corpses lie in the broadway of Jerusalem, 476. The
seventh trumpet, 476. The advent of the world-kingdom of our Lord
and of His Christ, 477. Conclusion, 478.
XI.
The Eevelation xi. 19,-xvi. The commencement of what may be
called the second volume of the Eevelation, 479. The temple of God
open — The resumption of the old links with His ancient people Israel,
480. The ark of His covenant is the sign of the unfailing certainty
of that to' which God bound Himself, 481. Israel's threefold symbol
of authority, 482. What constitutes the Eoman Empire, 483. Ex
planation of the woman and her male child, 484. Why introduced
here, 485, and no mention of aught save birth and rapture, 486, all a
mystical representation of Christ's relations with Israel and of His
removal out of the scene, 487, the church also, 488. The ejection of
Satan from heaven, 489, and his efforts to destroy the saints on the
earth, 490. Two leaders introduced to catch a twofold class of men,
491. These are the two beasts ; the first civil power, the second reli
gion, and both apostate, 492. Why called beasts, 493. The revival of
the Roman Empire, 494. The man of sin, 495, a trinity of evil, 496.
What Christendom is hastening to, 497. Dwellers on the earth, 498.
The second beast, 499. The locality of each beast, 500. The mean
ing of the two horns, 501. Popery is more anti-church than anti-
ehrist, 502. The second beast claims to be the Jehovah-God of Israel
503. The number of the beast, 504. Its application to the first rather
than the second beast, 605. What God does with His own in these
scenes, 506. The everlasting gospel, why so called, 507, not to be con
founded with the gospel now preached, 508. It is the universal mes-

CONTENTS. xix
sage of God to man and connected with His creation glory, 609. Fear
God and give glory to Him, 510. God about to pour a judicial delusion
on Christendom, 511. Intelligence and its evils, 512. Identity ofthe
everlasting gospel with the gospel of the kingdom, 513. Four warn
ings and a declaration, 514. The harvest and vintage of the earth,
515, thus forming seven distinct acts in which God will interfere in
the way of forming a testimony, 516. Another sign connected with
the previous one in chap, xii., 516. The sea of glass mingled with fire,
517. Which saints will pass through the tribulation, 518. " King of
nations" not "King of saints," 519. The seven last plagues, 520.
The whole apostate sphere smitten, and not the Eoman earth merely,
521. The gathering to Armagedon, 522. Conclusion, 523.
XII.
The Eevelation xvii.-xxii. Babylon and the beast, 524, or corrup
tion and -violence, 525, cannot be referred to pagan Eome or to
Jerusalem, 526, — for the full explanation of the prophecy we must
look onward to the latter day, 527, rather than to Romanism, although
there is a measure of analogy, 528, — or Babylon in Chaldea, 529. The
mystery of good and the mystery of evil, 530. Christ has not only
a supreme but an exclusive place, 531. The prophet's amazement at
the mystery, 532. The time is coming when power will cease to be
ordained of God, 533. A great reversal of man's history and political
maxims, 534. The resurrection of an empire by the power of Satan,
535. The ten kingdoms, 536. A partial application of the prophecy
justified, 537- Necessity of the ten kings getting their power at the
same time as the beast, 538. Constitutionalism, 539. The balance of
power, 540. The revived Latin empire will destroy Babylon, 541,
in order to leave itself a clear field, 542. Nothing but Eome answers
to "the woman," 543. Civilization and what it comprises, 544. Why
God visits with such severity at the close, 545. The day of the Lord
on the world in no way sets aside His judgment on individual souls,
546. A mysterious lawlessness, which not merely embraces Christian
times, but the end of the age after the church has gone, 547. The
bride, 548. Eighteousnesses, 549. The# guests at the marriage supper
of the Lamb, 550. The spirit of prophecy is the testimony of Jesus,
551. Heaven opened for the exit of Christ Himself, 552. Who those
are who follow the Lamb out of heaven, 553. Judgment ia the hand
of Christ, 554. The end of the beast and the false prophet, 555. The
first resurrection, 556. Who are the persons invested with judicial
authority? 557. Three classes of martyrs, 558. The first resurrection

XX CONTENTS.
does not mean all rising, at the same moment, 559. The term " the last
day " does not mean a specific moment of time, 560. At the conclusion
of the 1000 years Satan reappears on the scene, 561, and the righteous
and the wicked form two distinct arrays, 662, and now there is one
throne, Christ judges the dead, 563. The age of visible glory in
efficacious to change the heart of man, 564. Extraordinary increase
of population in the millennial day, 565, and extension of man's present
natural life, 566. The book of life, 567. Death and hades terminated,
668. The tabernacle of God with men, 569. The Lamb's wife'
contrasted with the great harlot, 570, and used for blessing as the
harlot had been used for mischief, 571. The city the holy vessel of
divine power for governing the earth during the millennium, 572.
Paul will not be forgotten although his name be not among the twelve,
573. The heavenly city needs not, as the earthly, a temple as a means
of communication, 574. The nations (not "of them that are saved")
shall walk in the light of it, 575. Admonitions, 676. To the Chris
tian this book is not sealed, 577. It is Christ who says, "I come
quickly." The church says, "Come," 578, and so can the feeblest
believer, be he ever so unintelligent, 579. Conclusion, 580.

INTEODUOTOEY LECTUEES

THE ACTS, THE CATHOLIC EPISTLES, AND
THE EEVELATION.

I.
THE ACTS OF THE APOSTLES.
Chaps, i.-vii.
First of all we see man in an entirely new place — man
risen from among the dead and ascending to heaven.
The risen ascended man, Christ Jesus, is the new
starting-point of the dealings of God. The first man
afforded the great and solemn and saddening lesson of
human responsibility. The cross had just closed the
history of the race ; for Jesus in no way shrank from
all that was connected with the creature responsible
here below, but met it to God's glory. He alone
was capable of doing all ; He alone solved every ques
tion ; and this as a perfect man, but not a perfect man
only, because He was very God. Thus was glory
brought to His Father all through His life, — to God as
such in His death ; and glory to God not merely as one
who was putting man to the test, but who was remov
ing from before His face the root and the fruits of sin ;
B

2 INTRODUCTORY LECTURES.
for this is the wonderful specialty of the death of the
Lord Jesus, that, in Him crucified, all that had hindered,
all that had dishonoured God, was for ever met, and
God infinitely more and after a better sort glorified than
if there never had been sin at all.
Thus on the setting aside of the old creation, the way
was clear for man in this new place ; and we shall see
this in the blessed book before us — -the Acts of the Apos
tles, although I am far from meaning that the title is an
adequate statement of its contents : it is but its human
name, and man is not capable even of giving a name.
It is a book of deeper and more glorious purpose than
acts of the apostles could be, however blessed in their
place. Flowing down from the risen man in heaven, we
have God Himself displaying fresh glory, not merely
for but in man, and this so much the more because it
is no longer a perfect man on earth, but the working of
the Holy Ghost in men of like passions as ourselves.
Nevertheless, through the mighty redemption of the
Lord Jesus, the Holy Ghost is able to come down holily
and righteously, willing in love to take His place, not
merely in the earth, but in that very race that had dis
honoured God down to the cross of Christ, when man
could go no lower in scorn and hatred of that one man
who in life and death has thus changed all things for
God and for us.
Accordingly this first chapter, and more particularly
the verses (1-11) that I have read, show us the ground
work, by no means unconnected with all that follows,
but the most fitting introduction, as the facts were the
necessary basis of it; and this the more strikinoiy

THE ACTS OF THE APOSTLES. 3
because at first sight no man perhaps could have
understood it thus. Indeed I doubt that any believer
could have scanned this until there was a fair measure
of intelligence in the revealed truth of God. And
I do not mean merely now that truth which, being
received, constituted him a believer, but the large in
finite truth which it is the object of the Holy Ghost
to bring out in this book as also throughout the New
Testament. At first sight many an one may have found
a difficulty why it was that the Spirit of God, after
having in the gospel of Luke shown us Jesus risen and
Jesus ascended, should take it up again in the beginning
of the Acts. If we have had such questions, we may
at least learn this lesson, that it is wise and good, yea,
the only sound wisdom for us, and that which pleases
our God, to set it down as a fixed maxim that God is
always right, that His word never says a thing in vain,
— that if He appear to repeat, it is in no way repe
tition after a human infirm sort, but with a divine pur
pose; and as the resurrection and the ascension too
were necessary to complete the scheme of truth given
us in the gospel of Luke, so the risen man ascending
to heaven was necessary to be brought in again as a
starting-point by the very same writer, when God gives
by him this new unfolding of the grace and ways of
God in man.
We see then the Lord Jesus risen from the dead. We
have the remarkable fact that He does not act indepen
dently of the Holy Ghost in His risen character any
more than as man here below. In short, He is man,
although no longer in that life which could be laid
down but risen again; and the blessedness of man
E 2

4 INTRODUCTORY LECTURES.
always is to act and speak by the Holy Ghost. So
with the Lord Jesus, until the day in which He was
taken up, it is said, after that He, through the Holy
Ghost, had given commandments urito the apostles
whom He had chosen. Eesurrection does not supersede
the Holy Ghost. The action of the Holy Ghost may
be very different in resurrection, but there is still the
blessedness of the power of the Spirit of God working
by Him even though risen from the dead. It is not
only that the disciples needed the Spirit of God, hut
that Jesus was pleased still through the Holy Ghost to
deal with us so. But this is not all. Assembled with
them, He explains that the Holy Ghost was to be given
to themselves, and this not many days hence. It was
the more important to state this great truth, because
He had said a short time before " Eeceive ye the Holy
Ghost ;" and the ignorance that is natural to us might
have used the words in John xx. to deny the further
power and privilege that was about to be conferred in
the Holy Ghost sent down from heaven. They were
both of the deepest importance. It is not for us to
compare for our preference. But of this I am per
suaded, that to have the Holy Ghost according to the
Lord's words on the resurrection-day has its own bless
edness as decidedly as the gift of the Holy Ghost sent
down from above : the one being more particularly that
which forms the intelligence of the new man; the
other, that power which goes forth in testimony for the
blessing of others. I need not say the order too was
perfect,— not in power for others first, but as spiritual
intelligence for our own souls. We are not fit vessels
for the good of others until God has given us divine

THE ACTS OF THE APOSTLES. 5
consciousness of a new being according to Christ for
ourselves. But there is more still. It was necessary too that
they should know the vast change. Their hearts, spite
of the blessing, had little realized the ways of God that
were about to open for them. Thus not only do we hear
the Lord intimating that the promise of the Father
must be poured out upon them, but further, even after
this, they asked Him whether He was at this time
about to restore again the kingdom to Israel. This
furnishes, as our foolish questions often do, the inlet for
divine instruction and guidance. We need not always
repress these enquiries from the Lord : it is well to let
that which is in the mind come out, especially if it be
to Him. Nor must His servants be impatient even at
the curious questions of those that least understand;
for the importance is not so much in that which is
asked as in the answer. Certainly this was ever the
case with our Lord and the disciples. "It is not for
you," says He, "to know the times and the seasons,
which the Father hath put in his own authority, but ye
shall receive power." The measures and the fit moments
that had to do with earthly changes were in the sole
control of Him to whom all belonged. " But ye shall
receive power" (for the two words are different), " after
that the Holy Ghost is come upon you : and ye shall
be witnesses unto me." It was not the time for the
kingdom in the sense of manifested power; and this
was in their desires. The kingdom in a mysterious
form no doubt there is, and we are translated into it;
and it is in the power of the Spirit. But emphatically it
was to be a time of testimony till He returns in glory.

6 INTRODUCTORY LECTURES.
Such is our place. Blest perfectly according to all the
acceptance of Christ exalted in the glory of God, our
business is to be witnesses to Him. And so the Lord
tells the apostles, "Ye shall receive power when the
Holy Ghost is come upon you : and ye shall be witnesses
unto me both in Jerusalem, and in all Judaea, and in
Samaria, and unto the uttermost part of the earth."
Then we have the finishing touch, if one may so say,
to this introduction. The Lord ascends to heaven, but
not with whirlwind nor with chariot of fire. It is not
simply that He was not, for God took Him, as is said of
Enoch, but in a way more suitable to His glory it is
written here that " he was taken up, and a cloud " (the
special token of the divine presence) " received him out
of their sight."
While they looked steadfastly toward heaven, they
hear from the angels who stood by them in white, that
this Jesus that was taken up from them should thus
come in like manner as they had beheld Him going
into heaven.
Thus the only true foundation is laid, and heaven
becomes the point of departure — not the earth, nor the
first man, but the second man, the last Adam, from the
only place that was suitable for Him according to the
counsels of God. Such is the basis of Christianity.
Altogether vain and impossible, had not redemption
been accomplished, and a redemption by blood and in
the power of resurrection. Eedemption in se does not
give us the full height and character of Christianity:
man risen, and ascended to heaven, after the full ex
piation of sins on the cross, is necessary to its true and
complete expression.

THE ACTS OF THE APOSTLES. 7
A further scene follows, by no means possible to be
absent without a blank for the spiritual understanding.
It must be proved manifestly that God had given even
now a new place of blessing, and a new power too, or
spiritual competency, to the disciples. At the same
time they would have to wait for power of the Spirit in
gift to act on others. Accordingly we see the disciples
together, " continuing with one accord in prayer and
supplication ;" and in those days Peter stands up, and
brings before them the gap made in the apostolic body
by the apostasy and death of Judas. Observe how he
brings out with an altogether unwonted force the scrip
ture that applied to the case. This was in virtue, not
of the promise of the Father for which they were wait
ing, but of that which they had already from Jesus
risen from the dead. Hence without delay the disciples
proceed to act. Peter says, " Of these men which have
companioned with us all the time that the Lord Jesus
went in and out among us, beginning from the baptism
of John, unto that same day that he was taken up
from us, must one be a witness with us of his resur
rection." It will be noticed that the words " ordained to be "
are left out. Every one ought to be aware indirectly,
if not from his own knowledge, that there is nothing
in Greek to represent them. There is not, and there
never was, the smallest pretence of divine authority
for their insertion. It is hard to say how godly men
endorsed so pure an interpolation — with what object
can be easily surmised : it does not require a word from
me. "And they appointed two, Joseph called Barsabas,

8 INTRODUCTORY LECTURES.
who was surnamed Justus, and Matthias." For these
two had qualifications, as far as man knew, suitable to
the requirements for an apostle, being the companions
of the earthly path of the Lord Jesus. They had seen
Him risen from the dead. Unable to judge between
them definitely, the rest spread the matter before the
Lord who must choose His own apostle.- The mode
of the disciples in this case, it is true, might seem
peculiar to us; but I have no doubt that they were
guided of the Lord. There is no reason from scripture
to believe that Peter and the others acted hastily, or
were mistaken. The Spirit of God in this very book
sanctions the choice that was made that day, and never
alludes to Paul as the necessary twelfth apostle. To do
so would be, in my judgment, to weaken if not to ruin
the truth of God. Paul was not one of the twelve. It
is of all consequence that he should he permitted to
retain a special place, who had a special work. All
was wisely ordered.
Here then they prayed, and said, " Thou, Lord, which
knowest the hearts of all men, shew whether of these
two thou hast chosen." Man never chooses an apostle ;
apostles did not, could not, elect an apostle : the Lord
alone chose. And so they gave forth their lots after a
Jewish fashion. The twelve apostles were clearly, as it
seems to me, in relation to the twelve tribes of Israel,
" and they gave forth their lots." This was sanctioned
of God in the Old Testament when Israel was before
Him ; it will be sanctioned of God when Israel returns
on the scene in the latter day. No doubt, when the
assembly of God was in being, the lot disappears ; but
the assembly of God was not yet formed. All would

THE ACTS OF THE APOSTLES. 9
be in order in due time. " They gave forth their lots ; *
and the lot fell upon Matthias ; and he was numbered
with the eleven apostles." We shall find a little later,
yet before Paul appears, that "the twelve" are recog
nised. So says the Spirit of God.
But now, when the day of Pentecost was running its
* The true reading, as attested by N, A, B, C, D (corr.), and many
ancient versions, is abrolQ (not avrtiv, as in D, E, the mass of cur
sives, &c). The meaning is, "they gave lots for them." This meets
the chief reasoning founded on the common text which Mosheim
urges with his usual force against the view in which, he confesses, all
the commentators agree {i.e., in representing Matthias as having been
chosen an apostle by lot, agreeably to the ancient Jewish practice).
It is evidently of no consequence who they were that set forth or
appointed {"larnvav) the two ; some, like Alford, arguing that the
whole company thus produced them ; others, like Mosheim, contend
ing that it must in all propriety have been the eleven apostles. I
think that the vagueness of the phrase, without a defined subject,
shows that the stress laid on either side is a mistake. It suffices to
say, that two candidates were brought forward, possessed, as far as
either apostles or disciples could say, of adequate qualifications. The
Lord alone could decide: to Him all looked after the manner so
familiar to the people of God. But Mosheim' s conclusion destroys
the whole point, besides doing violence to the text by confounding
icXrjpoc; "lot" with i//»j0oc vote or suffrage. It would bring in man's
will and voice where the prayer just offered was an abandonment of
it for the intervention of the heart-searching God. This, no doubt,
was natural to one who was swayed by Lutheran prejudice, and
strengthened by the practice which undoubtedly prevailed (from the
third century at latest), the assembly deciding by suffrage, not by lot,
between the candidates proposed by those who took the lead in their
affairs. There seems little difficulty in understanding a Hebraistic
extension of the word "gave" (1 Sam. xiv. 41) for the more common
" cast"; and as to the pronoun, it is as intelligible and correct in the
dative, as in the genitive it is perplexing in sense, and, I think, inaccu
rate in form ; for the article would be requisite with the substantive
if it were the true reading. Compare J. L. Moshemii de rebus
Christianorum ante Const. M. Comm. Saec. Pr. § xiv. pp. 78-80.

10 INTRODUCTORY LECTURES.
course, they were all with one accord together; for God
put the disciples in waiting in the attitude of expec
tation and prayer and supplication before Him. It was
good that they should feel their weakness; and this
was indeed the condition of true spiritual power, as it
always is for the soul (if not for testimony, certainly
for the soul). "And suddenly there came a sound from
heaven as of a rushing mighty wind, and it filled all
the house where they were sitting. And there appeared
unto them cloven tongues like as of fire, and it sat upon
each of them. And they were all filled with the Holy
Ghost, and began to speak with other tongues, as the
Spirit gave them utterance." The manner of the Holy
Spirit's appearing thus it is well to notice. It was
exactly adapted to the intent for which He was given.
It was not, as in the gospels, a testimony to the grace
of the Lord, although nothing hut grace could have given
Him to man. It was not, as we find it afterwards in the
Eevelation, where mention is made of the seven Spirits
of God sent forth into all the earth. The tongues were
parted ; for it was not a question of people being now
made to speak of one lip. God was meeting man where
he was, — not setting aside the ancient judgment of his
pride, yet graciously condescending to man, and this to
mankind as they were. It was no sign of government,
still less of government limited to a special nation. The
parted tongues clearly showed that God thought of the
Gentile as of the Jew. But they were " as of fire ;" for
the testimony of grace was none the less founded on
righteousness. The gospel is intolerant of evil. This is
the wonderful way in which God now speaks by the
Holy Ghost. Whatever the mercy of God, whatever the

THE ACTS OF THE APOSTLES. 11
proved weakness, need, and guilt of man, there is not
nor can be the least compromise of holiness. God can
never sanction the evil of man. Hence the Spirit
of God was thus pleased to mark the character of His
presence, even though given of the grace of God, but
founded on the righteousness of God. God could
afford fully to bless. It was no derogation from His
glory; it was after all but His seal on the perfectness
of the work of the Lord Jesus. Not only did He show
His interest for man, and His grace to the evil and lost,
but, above all, His honour for Jesus. There is no title
nor ground so secure for us. There is no spring of
blessing that we are entitled so to boast of as the Lord:
there is none that so delivers from self.
At this time too there were dwelling at Jerusalem
men from all nations, we may say, generally speaking,
under heaven — "Jews, devout men." And when it was
noised abroad that the Holy Ghost had thus been given
to the congregated disciples "the multitude came to
gether, and were confounded, because that every man
heard them speaking in his own language. And they
were all amazed and marvelled, saying one to another,
Behold, are not all of these which speak Galilaeans ?
And how hear we every man in our own tongue, wherein
we were born ? Parthians, and Medes, and Elamites,
and the dwellers in Mesopotamia, and in Judasa, and
Cappadocia, in Pontus, and Asia, Phrygia, and Pam-
phylia, in Egypt, and in the parts of Libya about Cyrene,
and strangers of Eome, Jews and proselytes, Cretes and
Arabians, we do hear them speak in our tongues the
wonderful works of God. And they were all amazed,
and were in doubt, saying one to another, What meaneth

12 INTRODUCTORY LECTURES.
this ? Others mocking said, These men are full of new
(or sweet) wine. But Peter, standing up with the
eleven, lifted up his voice, and said unto them, Ye
men of Judaea, and all ye that dwell at Jerusalem."
For he first addresses them on a narrower ground than
that into which lie afterwards branches out, and both
with a wisdom that is not a little striking. Here he is
about to apply a portion of the prophecy of Joel. It
will be seen that the prophet takes exactly the same
limited ground as Peter does. That is, the Jews, pro
perly so called, and Jerusalem, stand in the foreground
of Joel's prophecy: so admirably perfect is the word
of God even in its smallest detail.
The point he insists on, it will be noticed, was this
— that the wonder then before them in Jerusalem was
after all one for which their own prophets ought to
have prepared them. " This is that which was spoken
by the prophet Joel." He does not say that it was the
fulfilment of the prophet. Men, divines, have so said,
but not the Spirit of God. The apostle simply says,
"This is that which was spoken." Such was its
character. How far it was to he then accomplished
is another matter. It was not the excitement of
nature by wine, but the heart filled with the Spirit
of God, acting in His own power and in all classes.
"And it shall come to pass in the last days, saith
God, I will pour out of my Spirit upon all flesh:
and your sons and your daughters shall prophesy, and
your young men shall see visions, and your old men
shall dream dreams : and on my servants and on my
handmaidens I will pour out in those days of my Spirit;
and they shall prophesy: and I will shew wonders in

THE ACTS OF THE APOSTLES. 13
heaven above, and signs in the earth beneath; blood,
and fire, and vapour of smoke : the sun shall be turned
into darkness, and the moon into blood, before that
great and notable day of the Lord come : and it shall
come to pass, that whosoever shall call on the name of
the Lord shall be saved." There he stops, as far as Joel
is concerned.Then, verse 22, he addresses them as " men of Israel,"
not merely of Judsea and Jerusalem, but now break
ing out into the general hopes of the nation, he at
the same time proves their common guilt. "Ye men
of Israel, hear these words ; Jesus of Nazareth, a man
approved of God among you by miracles and wonders
and signs, which God did by him in the midst of you,
as ye yourselves also know: him, being delivered by
the determinate counsel and foreknowledge of God, ye
have taken, and by wicked hands have crucified and
slain: whom God hath raised up, having loosed the
pains of death: because it was not possible that he
should be holden of it."
And this the apostle supports by what David had
spoken in Psalm xvi. : " I foresaw the Lord always
before my face." The same psalm affords the clearest
proof that the Messiah (and no Jew could doubt
that the Messiah was in question there) would be cha
racterised by the most absolute trust in God through
all His life; that He was to lay down His life with
trust in God just as unbroken and perfect in death
as in life; and finally that He would stand in resur
rection. It is the psalm therefore of confidence in God
that goes right through life, death, resurrection. It was
seen in Jesus, and clearly not applicable to David its

14 INTRODUCTORY LECTURES.
writer. Of all whom a Jew could have put forward to
claim the language of such a psalm, David would have
been perhaps the uppermost one in their hearts. But it
was far beyond that famous king, as Peter argued :
" Men [and] brethren,* let me freely speak unto you of
the patriarch David, that he is both dead and buried,
and his sepulchre is with us unto this day. Therefore
being a prophet, and knowing that God had sworn with
an oath to him, that of the fruit of his loins, according
to the flesh, he would raise up Christ to sit on his
throne ; he seeing this before spake of the resurrection
of Christ, that his soul was not left in hell, neither his
flesh did see corruption. This Jesus hath God raised
up, whereof we all are witnesses."
Thus the fresh and notorious facts as to Jesus,
and no one else, completely agreed with this inspired
testimony to the Messiah. Nor was it confined to a
single portion of the Psalms. "Therefore being by
the right hand of God exalted, and having received of
the Father the promise of the Holy Ghost, he hath shed
forth this which ye now see and hear." But David is
not ascended into the heavens. Thus Peter cites another
psalm to show the necessary ascension of Messiah to
sit at the right hand of Jehovah, just as much as he
had shown resurrection to be predicted of Him as of
no other ; " for he says himself, Jehovah said unto my
Lord, Sit thou at my right hand, until I make thy foes
thy footstool." Who was the man that sat at God's
* It may be well to guard the English reader from supposing that
two classes are intended. The phrase is literally "men-brethren"
and means simply men who were brethren. — Let me add, that the
true text in the last clause of verse 30 is simply, "to seat from the
fruit of his loins on his throne."

THE ACTS OF THE APOSTLES. 15
right hand? Certainly none could pretend it was
David, but his Son, the Messiah ; and this entirely cor
responded with the facts the apostles had beheld per
sonally. "Therefore let all the house of Israel know
assuredly, that God hath made that same Jesus, whom
ye have crucified, both Lord and Christ." Thus the
proof was complete. Their psalms found their counter
part in the death, resurrection, and ascension of the
Lord Jesus the Messiah. God had made Him "both
Lord and Christ;" for here the testimony is very
gradual, and the wisdom of God in this we may well
admire and profit by. In meeting the Jews, God con
descended to put forth the glory of His own Son in the
way that most of all attached itself to their ancient
testimonies and to their expectations. They looked for
a Messiah. But apparently all was lost ; for they had
refused Him ; and they might have supposed that
the loss was irretrievable. Not so : God had raised
Him from the dead. He had shown Himself there
fore against what they had done ; but their hope itself
was secure in the risen Jesus, whom God had made to
be Lord and Christ. Jesus, spite of all that they had
done, had in nowise given up His title as the Christ;
God had made Him such. After they had done their
worst, and He had suffered His worst, God owned Him
thus according to His own word at His own right hand.
Other glories will open there too ; but Jesus Christ, of
the seed of David, as Paul says, was to be raised from
the dead according to his gospel. Timothy was to
remember this ; and Paul can descend to show the con
nection of the glorious person of the Lord Jesus with
the Jew on earth, as he loved for his own relationship

16 INTRODUCTORY LECTURES.
to behold Him in heavenly glory. Thus the link with
the expectations of the earthly people, though broken
by death, is reset for ever in resurrection.
Surprised, grieved, alarmed to the heart by that
which Peter had thus forcibly brought before them,
they cry to him and the other apostles, " Men [and]
brethren, what shall we do ?•" This gives the oppor
tunity for the apostle to set out in the wisdom of God
a very weighty application of the truth for the soul
that hears the gospel: "Eepent," says he, which is a
far deeper thing than compunction of heart. This they
had already, and it leads to that which he desired for
them : " Eepent, and be baptized every one of you in
the name of Jesus Christ for the remission of sins, and
ye shall receive the gift of the Holy Ghost." There is
no true repentance unto life without faith. But it is
according to God that repentance is put forward here
rather than faith. The Jews had the testimony of the
gospel, as well as the law; and now it had been pressed
on them by Peter. Because they believed that testi
mony, brought home to their consciences, as we have
seen, their hearts were filled with sorrow.
But the apostle lets them know that there is a judg
ment of self that goes far below any outburst of grief, —
any consciousness and hatred, even of the deepest act
of evil, as undoubtedly the crucifying of Jesus was.
Eepentance is the abandonment of self altogether, the
judgment of what we are in the light of God. And
this was to be marked, therefore, not only by the nega
tive sign of giving themselves up as altogether evil
before God, but by receiving the rejected and crucified
man, the Lord Jesus. Hence, to be baptized each one

THE ACTS OF THE APOSTLES. 17
of them in His name for the remission of sins follows ;
" and ye shall receive the gift of the Holy Ghost."
This, therefore, is entirely distinct from faith or re
pentance. Believing, they had of necessity a new nature
they had life in Christ; hut receiving the gift of the
Holy Ghost is a privilege and power beyond ; and in
this case it was made to be attendant on one's being
baptized as well as repenting, because in Jews it was
of the utmost moment that they should give a public
witness that all the rest and confidence of their souls
lay in Jesus. Having been guilty of crucifying the
Lord, He must be manifestly the object of their trust.
And so it was that they were to receive the gift of the
Holy Ghost.
But indeed this gift is always consequent on faith
— never identical with it. This is as sure as it is
important to assert and to insist on, as well as to
believe. It is no question of notion or tradition, the
subject of which runs in quite another direction. I do
not even allow it to be an open question, nor a matter
of opinion ; for plainly in every instance of each soul,
of whom Scripture speaks, there is an interval however
short. The gift of the Holy Ghost follows faith, and
is in no way at the same instant, still less is it the
same act. It supposes faith already existing, not un
belief; for the Holy Ghost, though He may quicken, is
never given to an unbeliever. The Holy Ghost is said
to seal the believer ; but it is a seal of faith, and not
of unbelief. The heart is opened by faith, and the
Holy Ghost is given by the grace of God to those that
believe, not in order to their believing. There is no
such thing as the Holy Ghost given in order to believe.
c

18 INTRODUCTORY LECTURES.
He quickens the unbeliever, and is given to the believer.
Although we do not hear of faith in the passage, yet
from the fact that the converted only were called on to
repent, we know that they must have believed. True
believing necessarily goes along with true repentance.
The two things are invariably found together ; but the
gift of the Holy Ghost is consequent on them both.
And so the apostle explains. He says, " For the pro
mise is unto you, and to your children, and to all that
are afar off, even as many as the Lord our God shall
call." His words seem to carry a sense beyond Israel :
how far he entered into the force of them himself it is
not perhaps for any of us to say. We know that after
wards, when Peter was called upon to go to the Gentiles,
he found difficulties. It is hard to suppose, therefore,
that he fully understood his own words. However
this may be, the words were according to God, whether
or not fully appreciated by Peter when he uttered them.
God was going to gather out of the Jews themselves
and their children, but, more than that, "those that
were afar off, as many as the Lord our God should call."
And then we have the beautiful picture that the
Spirit of God gives ns of the scene that was now formed
by His own presence here below. "Then they that
[gladly]* received his word were baptized: and the
* It appears to me that acfikvioQ, "gladly," was inserted in the
commonly received text against the best testimony, as well as internal
reasons. For the great uncials (K, A, B, C, D, &c.), supported by
the Vulgate and Aethiopic, omit the word, which was probably
suggested by chap. xxi. 1 7, where it falls in as admirably as here it
sounds somewhat out of season. Nearly the same authorities concur
in omitting Kal, "and," between "the fellowship" and "the breaking
of bread." This serves to strengthen the view that "the fellowship"
goes with "the teaching of the apostles," though put as two objects

THE ACTS OF THE APOSTLES. 19
same day there were added unto them about three
thousand souls." They were added to the original
nucleus of disciples, and " continued steadfastly in the
apostles' doctrine and fellowship, [and] in breaking of
bread and prayers."
Thus, after being brought into the new association,
there arose a need of instruction; and the apostles
were pre-eminently those that God vouchsafed in the
infant days of His assembly. Inasmuch as it was of
the utmost importance that all should be thoroughly
established in the grace and truth that came by Jesus
Christ, they had a place peculiar to themselves, as
above all others chosen of the Lord to lay the founda
tion of His house, and to direct and administer in His
name, as we see through the New Testament. And
then as the fruit of it, and specially connected, there
was "the fellowship" of which we next read. Next
followed the breaking of bread, the formal expression
of Christian fellowship, and the special outward sign
of remembering Him to whose death they owed all.
Finally, but closely following the Lord's supper, come
" the prayers," which still showed that, however great
might be the grace of God, they were in the place of
danger, and needed dependence here below.
"And fear came upon every soul: and many wonders and
signs were done by the apostles. And all that believed
were together, and had all things common." This peculiar
feature is found in Jerusalem, beautiful and blessed in
its season, but, I have no doubt, special to the Jeru-
instead of being combined by a single article in one idea; and it
would throw the breaking of bread and the prayers similarly to
gether. c 2

20 INTRODUCTORY LECTURES.
salem condition of the church of God. We can easily
understand it. In the first place all that composed the
church were at that time in the same place. We can
feel readily, therefore, that there would be a real and
strong family feeling, but I doubt whether their mutual
affections then rose higher than the sense of their being
God's family. They really did constitute the body of
Christ ; they were baptized by one Spirit into one body;
but to be that one body, and to know that such they
were, are two very different things. The development
was reserved for another and still weightier witness of
the glory of the Lord Jesus. But having in its strength
the sense of family relationship, the wonderful victory
of grace over selfish interests was the fruit of it. If he
or she belonged to the household of God, this was the
governing thought — not one's own possessions. Grace
gives without seeking a return ; hut grace on the other
side seeks not its own things, but those of Christ.
Another trait is, that all savoured of divine as well
as family life. The breaking of bread every day, for
instance, was clearly a striking witness of Christ ever
before their hearts, though also a kindred effect of the
same feeling. Thus they sold their possessions and
goods, and parted them to all, as one might have
need. And they " continued daily with one accord in the
temple." This is another peculiarity. There was by no
means as yet a manifest severance of the tie with Judaism,
at least with the circumstances of its worship. We know
that in principle the cross does make a breach, and an
irreparable one, with all that is of the first man ; but
the power of old habits with the joy that overflowed

THE ACTS OF THE APOSTLES. 21
their souls made them for the moment to be, I may say,
better Jews. There was that now within which was
far stronger liquor than had ever filled the old skins of
the law, and these were sure to be broken in no long
time. But for the present nothing was farther from the
disciples' minds : they continued daily with one accord
in the temple. Along with it was joined this new
element — breaking bread at home ; not " from house to
house," as if it were a migratory service. There is no
real ground to infer that they shifted the scene of the
Lord's supper from one place to another. This is not
the meaning. The margin is correct. They broke bread
at home, in contrast with the temple. It might be the
very same house in which the breaking of bread always
took place. They would naturally choose the most
suitable quarters, which combined convenience as to
distance with commodiousness in receiving as many
brethren and sisters as possible.
Thus these two features were seen to meet together
in the Pentecostal church — the retaining of Jewish
religious habits in going up to the temple for prayer,
and at the same time the observance of that which
was properly Christian — the breaking of bread at
home. No wonder the new-found joy overflowed, and
they were found " eating their meat with gladness
and singleness of heart." There is no reason to con
found the breaking of bread with eating their meat.
They are two different things. We find the religious
life, so to speak, expressed in their going up to the
temple, and in their breaking bread at home. We find
the effect upon their natural life in their " eating their
meat with gladness and singleness of heart, praising

22 INTRODUCTORY LECTURES.
God, and having favour with all the people." There is
the same double character.
"And the Lord added to the church," or "together,"
(for there is a fair question that may be raised as
to the text in this last clause) "daily such as should
be saved," or those that God was about to separate
from the destruction that was impending over the
Jewish nation, and, further, to bring by a blessed
deliverance into the new Christian estate. The word
crofoixivovs does not express the full character of Chris
tian salvation which was afterwards known. Of course
we know that they were saved; but this is not what
the word in itself means. It is simply that the Lord
was separating those that were to be saved. The English
version gives it on the whole very justly. Carefully
remember that the meaning is not that they were saved
then. The phrase in Luke has nothing to do with that
question; it refers simply to persons destined to sal
vation without saying anything farther.
In the next chapter (iii.) a miracle is related in detail,
which brought out the feelings of the people, especially
as represented by their leaders (chap. iv.). In going up
to the temple, (for the apostles themselves went there,)
Peter and John met with a man that was lame ; and as
he asked for alms Peter gave him something better (as
grace, poor in this world's resources and estimate, al
ways loves to do so). He tells the expecting man,
" Silver and gold have I none, but such as I have give
I thee. In the name of Jesus Christ of Nazareth rise
up and walk." The man instantly rises, accordino- to
the power of God, and is found with them, " walkino-

THE ACTS OF THE APOSTLES. 23
and leaping, and praising God ; and all the people saw
him." This arrests universal attention, and Peter preaches
a new discourse — that which has been justly enough
called a Jewish sermon. It is thus evident that his
indication of the Christian place of blessing in the
chapter before (ii.) does not hinder him from setting
before the men of Israel (for so he addressed them
here), first, their awful position by the rejection of
Jesus, and, next, the terms that God in His grace sets
before them in answer to the intercession of Christ.
" The God of Abraham, and of Isaac, and of Jacob, the
God of our fathers, hath glorified his" — not "son," but
— "servant Jesus." We know Him (and the Spirit of
God, who wrote this book, infinitely better knew Him)
to be the Son of God. But we must always hold to
what God says ; and the testimony of God did not yet
— and especially in dealing with the Jews — set forth
all the glory of Christ. It was gradually brought out ;
and the more that man's unbelief grew, so much the
more God's maintenance of the Lord's glory was mani
fested. And so, if they had with scorn refused Him in
the presence of Pilate, when he was determined to let
him go, — if they had denied the Holy One and Just,
and desired a murderer to be granted, — if they had
killed the Prince [leader, originator] of life, whom God
raised from the dead, they had simply shown out what
they were. On the other hand, His name, through
faith in His name, (and they were witnesses of its
power,) had made this man strong, whom they saw and
knew : " Yea, the faith which is by him hath given him
this perfect soundness in the presence of you all. And

24 INTRODUCTORY LECTURES.
now, brethren, I wot that through ignorance ye did it,
as did also your rulers. But those things, which God
before had shewed by the mouth of all his prophets,
that Christ should suffer, he hath so fulfilled."
And then he calls upon them to repent, and be con
verted, that their sins might be blotted out, so that
times of refreshing might come from the presence of
the Lord. "And he shall send Jesus Christ, who was
fore-appointed for you : whom the heaven must receive
until the times of restitution of all things, which God
hath spoken by the mouth of all his holy prophets since
the world began." God has accomplished His word
by Moses the prophet ; for Moses in no way took the
place of being the deliverer of Israel, but only a wit
ness of it, a partial exemplification of God's power
then, but looking onward to the great Prophet and
Deliverer that was coming. Now He was come; and
so Peter sets before them, not only the coming, the
Blesser's arrival and rejection in their midst, but the
awfulness of trifling with it. AVhoever would not how
to Him was to be cut off by their own Moses's declara
tion : "Every soul who will not hear that prophet shall
be destroyed from among the people." And so it was
that all the prophets had testified of those days : and
they were the children of the prophets, and of the
covenant which God made with their fathers, saying
unto Abraham, "And in thy seed shall all the kindreds
of the earth be blessed." The Seed was now come. It
was for them, therefore, to declare themselves. Alas 1
they had already set up their will against Him ; hut at
His intercession (what grace !) God was willing to par-

THE ACTS OF THE APOSTLES. 25
don it all, did they but repent and be converted for
the blotting out of their sins.
Thus we have here an appeal to the nation as such ;
for in all this it will be observed he does not speak a
word to them of the Lord Jesus as Head of the church.
We have no hint of this truth yet to anybody. Nay,
we have not Jesus spoken of even in the same height
as in the preceding chapter ii. We have Him in heaven,
it is true, but about to return and bring in earthly
power, blessing, and glory, if Israel only turned with
repentance to Him. Such was the testimony of Peter.
It was a true word ; and it remains true. When Israel
shall turn in heart to the Lord, He who secretly works
this in grace will return publicly to them. When they
shall say "Blessed is he that cometh in the name of
Jehovah," the Messiah will come in fulness of blessing.
The heavens will retain Him no more, but give Him up
who will fill earth as well as heaven with glory. No
word of God perishes : all abides perfectly true.
Meanwhile other and deeper counsels have been
brought to light by the unbelief of Israel. This unbelief
comes out in no small measure in the next chapter, which
follows but might properly have formed a part of chapter
iii.; for in sense it is a continuous subject. "And as they
spake unto the people, the priests, and the captain of
the temple, and the Sadducees, came upon them, being
grieved that they taught the people, and preached
through Jesus the resurrection from the dead. And
they laid hands on them, and put them in hold unto
the next day: for it was now eventide. Howbeit many
of them which heard the word believed ; and the num
ber of the men was about five thousand." Then, on the

26 INTRODUCTORY LECTURES.
morrow, we have the council ; and Peter, being by the
chiefs demanded by what power or name they had
wrought the deed, filled with the Holy Ghost, answers,
"Ye rulers of the people, and elders of Israel, if we
this day be examined of the good deed done to the
impotent man, by what means he is made whole ; be it
known unto you all," (he is throughout bold and un
compromising) " and to all the people of Israel, that by
the name of Jesus Christ of Nazareth, whom ye cru
cified, whom God raised from the dead, even by him
doth this man stand here before you whole. This is the
stone which was set at nought of you builders, which
is become the head of the corner." Thus again reference
is made to their own testimonies. "Neither is there
salvation in any other; for there is none other name
under heaven given among men, whereby we must be
saved." LTnscrupulous as they were, they were thus con
founded by the calm confidence with which the truth
armed the apostles ; and the more so, because their
tone and language gave evidence that, whatever the
power of the Holy Ghost wrought, it did not set aside
their condition as illiterate men. Their words, &c,
bore no polish of the schools ; and truth spurns, as it
needs not, dialectic subtlety. This magnified, therefore,
the power of God so much the more, as man's skill was
null. But at the same time there was the witness of
the miracle that had been done. In presence, then, of
the apostles clothed with the irresistible might of the
Lord, and of the man whose healing silently attested it
even as to the hody, they could only command them to
go aside, while they conferred together. A guilty con-

THE ACTS OF THE APOSTLES. 27
science betrays its conscious weakness, however wilful.
God invariably gives sufficient testimony to condemn
man. He will prove this in the day of judgment ; but
it is certain to our faith now. He is God, and cannot
act below Himself when it is a question of His own
revelation. On such1 occasions even those who profess most are
apt to speak together, as if there were no God, or as
if He did not hear them saying, " What shall we do to
these men ? for that indeed a notable miracle hath
been done by them is manifest to all them that dwell
in Jerusalem ; and we cannot deny it." They would,
if they could. Their will was engaged (sad to say !)
against God, against the truth, against Jehovah and
His anointed. " But that it spread no further among
the people, let us straitly threaten them, that they may
speak henceforth to no man in this name." Thus their
lack of conscience could not he hid : witness their oppo
sition to facts that they knew, and to truth that they
could not deny. The apostles cannot but take the real
seat of judgment, searching the hearts of their judges :
"Whether it be right in the sight of God to hearken
unto you more than unto God, judge ye. For we cannot
but speak the things which we have seen and heard.
So when they had further threatened them, they let
them go, finding nothing how they might punish them,
because of the people : for all men glorified God for
that which was done. And being let go, they went to
their own [company]." It is seen in this passage how
truly it kas been said that we have a new family. They
went to their own [company], and reported all that the
chief priests and elders had said unto them." Accord-

28 INTRODUCTORY LECTURES.
ingly we find them speaking to God in a new manner,
and suitably to the occasion: "Lord, thou art God,
which hast made heaven, and earth, and the sea, and
all that in them is : who by the mouth of thy servant
David hast said, Why did the heathen rage, and the
people imagine vain things ? The kings of the earth
stood up, and the rulers were gathered together in this
city [these last words being wrongly omitted in the
received text] against the Lord, and against his Christ.
For of a truth against thy holy servant [again it is
servant] Jesus, whom thou hast anointed, both Herod
and Pontius Pilate, with the Gentiles, and the people
of Israel, were gathered together, for to do whatsoever
thy hand and thy counsel determined before to be done.
And now, Lord, behold their threatenings : and grant
unto thy servants, that with all boldness they may
speak thy word, by stretching forth thine hand to heal ;
and that signs and wonders may be done by the name
of thy holy servant Jesus." And God answered. " When
they had prayed, the place was shaken where they were
assembled together; and they were all filled with the
Holy Ghost." They had received the Holy Ghost be
fore; but to be "filled" with Him goes farther, and
supposes that no room was left for the action of nature,
that the power of the Holy Ghost absorbed all for the
time being. "They were filled with the Holy Ghost,
and they spake the word of God with boldness." Such
was the effect. They were to be witnesses of Him.
"And the multitude of them that believed were of
one heart and of one soul; neither said any of them
that ought of the things which he possessed was his
own ; but they had all things in common." The Spirit

THE ACTS OF THE APOSTLES. 29
of God repeated this, I suppose, as having a further
proof of His action on their souls at this time, because
many more had been brought in. "And with great
power gave the apostles witness of the resurrection of
the Lord Jesus : and great grace was upon them all.
Neither was there any among them that lacked : for as
many as were possessors of lands or houses sold them,
and brought the prices of the things that -were sold,
and laid them down at the apostles' feet," — a slightly
different development from the second chapter. There
we find that there was what might seem a greater
freeness, and perhaps to some eyes a more striking
simplicity. But all is in season, and it seems to me that,
while the devotedness was the same (and the Spirit of
God takes pains to show that it was the same, spite of
largely increased numbers, by the continued mighty
action of the Holy Ghost), still with this advance of
numbers simplicity could not be kept up in the same
apparent manner. The distribution made to each before
was more direct and immediate; now it takes effect
through the apostles. The possessions were laid at the
apostles' feet, and distribution was made to every one
according as he had need. Among the rest one man
was conspicuous for the heartiness of his love. It was
Barnabas, of whom we are afterwards to hear much in
other ways of still more lasting moment.
But there is rarely a manifestation of God in the
church without a dark shadow that accompanies it from
the evil one. And further we find this immediately.
We are not to be alarmed by the presence of evil, but
rather to be sure that where God works Satan will

30 INTRODUCTORY LECTURES.
follow, seeking to turn the very good in which the
Spirit acts into a means for introducing his own coun
terfeit to the dishonour of the Lord. Thus in the
present instance Ananias and Sapphira sell some of
their property, but keep back part of the price; and
this was done deliberately by concert for the purpose of
gaining the character of devotedness without its cost.
In principle they made the church their world, in which
they sought to give the impression of a faith that con
fided in the Lord absolutely, while at the same time
there was a secret reserve for themselves. Now the
manifest point of that which was then wrought by the
Spirit of God was grace in faith : there was in no way
a demand. Nothing could more falsify the fruit of the
Spirit of God here than converting it into a tacit rule :
there was no compulsion whatever in the case. Nobody
was asked to give anything. What was gold or silver,
what houses or lands, to the Lord ? The worth of it
aU depended on its being the power of the Spirit of
God — the fruit of divine grace in the heart. But Satan
tempted them in the manner here described; and Peter,
by whatever means he arrived at the conviction of it,
arraigns the husband alone first. "Ananias, why hath
Satan filled thine heart to lie to the Holy Ghost ?"
It is a solemn thing to remember, that all sin now
is against the Spirit. There may be, no doubt, the un
pardonable sin of blasphemy against Him ; but in truth
all sin is sin against the Holy Ghost; and for this
simple reason, that He has taken His place here. In
Israel the sin was against the law, because the law was
the testimony that God set in His sanctuary. By the
law sin was measured in Israel ; but it is not so for the

THE ACTS OF THE APOSTLES. 31
Christian. There is now a far more serious and search
ing and thorough standard. Those that use the law
now as a measure among Christians lower the test of
judgment incomparably. Such a misuse of the law for
righteous men does not at all prove that they are
anxious about holiness or righteousness ; it is a proof
of their ignorance of the presence of the Holy Ghost,
and the just and necessary effects of His presence.
One has no thought, I repeat, of implying that it is not
well meant. To be sure it is. It is simply that they do
not understand the distinctive character of Christianity.
But this is a most serious error ; and I doubt much
whether all who in appearance and by profession take
the place of owning the presence of the Spirit of God
have by any means an adequate sense either of the
privileges which are theirs or of the gravity of their
responsibility. Now, Peter had. The days were early.
There was much truth that had yet to be communicated
and learnt ; but the power of the presence of the Holy
Ghost made itself felt. He at least seems to have
realised the bearing of all, and so he deals with the sin
of Ananias as one who had lied to the Holy Ghost. He
had kept back part of the price of the land. " AVhiles
it remained, was it not thine own ? and after it was
sold, was it not in thine own power ?" It was still his
own. "Why hast thou conceived this thing in thine
heart ? thou hast not lied unto men, but unto God."
Forthwith Ananias comes under the judgment of the
Lord. ' He fell asleep, and great fear came upon all
them that heard these words. * "And the young men
arose, wound him up, and carried him out, and buried
him, And it was about the space of three hours after,

32 INTRODUCTORY LECTURES.
when his wife, not knowing what was done, came in.
And Peter said to her, Tell me whether ye sold the
land for so much ?" Thus there was an appeal to her
conscience, without an atom of harshness in it. She
had longer time to weigh what they were about; but
in truth it was a conspiracy; not so much to injure
others as to exalt themselves ; but the end was as bad
as the means were evil and odious in the sight of God.
Christ entered into none of their thoughts or desires.
Many a thing has been said untruly since, which was
not so judged of God. But there was an especial offence
at this time, in that, He having wrought so wondrously
in blessing man with the best blessings through Christ
our Lord, the practical denial of the presence of the
Spirit should have so deliberately and quickly mani
fested itself for the express purpose of exalting the flesh
which Christianity has set aside for ever. Hence Peter
says, " How is it that ye have agreed together to tempt
the Spirit of the Lord ? behold the feet of them which
have buried thy husband are at the door, and they shall
carry thee out  And great fear came upon all the
church." Then we find the Lord accomplishing His word:
greater works were to be done by them than even He
Himself had wrought : never do we hear of the Lord's
shadow curing the sick. And believers were the
more added to the Lord. The unbelievers were warned,
" and of the rest durst no man join himseK unto them."
Souls that bowed to the word were attracted, multitudes
both of men and women; and the enemy was awed,
in some quarters alarmed, and irritated in others. " The
high priest rose up, and all they that were with him,

THE ACTS OF THE APOSTLES. 33
and were filled with indignation. They laid their hands
on the apostles, and put them in the common prison."
But the angel of the Lord shows his power ; for this
chapter is remarkable in giving us a picture not merely
of the sweet activity of grace, but of divine power in
presence of evil. We have seen the positive interference
of the Spirit of God. At the end of the chapter before
we had the second witness of it, after the foundation
laid, and first witness given, in chapter ii. But here we
have the proofs of His presence in other ways — power in
dealing with the evil, and judging it within the church
of God; next, power by angelic deliverance; thirdly,
power by men in providence. Gamaliel in council is
just as truly the effect of God's power working by man,
as the angel in opening the doors of the prison and
bringing the apostles out, — not, of course, so wonderful,
but as real a part of God's working in behalf of His
assembly and servants.
But there is another case. The very same men who
were delivered by divine power are allowed to be beaten
by man. Nay, not only do they take it quietly — these
men about whom aE the power of God was thus seen
in action in one form or another; but they rejoice
that they were counted worthy to suffer. Are we pre
pared for the same thing ? Be assured, brethren, if we
have any tie with Christ by grace, we belong to the
same company : it is our own company; it is a part of
our own heritage of blessing. It is not, I admit, accord
ing to the spirit of the age to deal with us after the
¦same sort ; but there is no real change for the better in
the world to hinder the outbreak of its violence at any
time. Is it not weU therefore for us to realize to what
D

34 INTRODUCTORY LECTURES.
we belong, and what the Lord looks for from us, and
what it is He has recorded for our instruction as well
as comfort ?
After all this then we find that " they departed from
the presence of the council, rejoicing that they were
counted worthy to suffer shame for His name. And
daily in the temple, and in every house, they ceased
not to teach and preach Jesus Christ." It is impossible
that a human authority could be entitled to set aside
the direct command of the Lord Jesus. The Lord had
commanded them to go and preach the gospel to every
creature. Men had forbidden this. It is very clear
that the apostle Peter gives the prohibition only a
human place now (ch. v. 29). If men had told them
to be silent, and the Lord bid them preach, the highest
anthority must be paramount.
Another form of evil betrays itself in the next chap
ter (vi.) ; and here again we find in the very good that
God had wrought evil murmuring is found. It is not
merely individuals as before ; in some respects it is a
more serious case: there are complaints heard in the
church — the murmuring of Grecians against the He
brews (that is, of the foreign speaking Jews against
the Jews proper of the Holy Land), because their
widows' were neglected in the daily ministration. This
forms the occasion for the provisional wisdom of the
Spirit of God.
We have already seen with abundant evidence how
truly the church is a divine institution, founded upon
a divine person (even the Holy Ghost) coming down
and making it, since redemption, His dwelling-place

THE ACTS OF THE APOSTLES. 35
here below. Besides, we may now learn the working
of this Eving power that is drawn out by the circum
stances which call it forth. It is not a system of
rules; nothing is more destructive of the very nature
of the church of God. It is not a human society,
with either the leaders of it or the mass choosing
for themselves what or whom they think best, but the
Spirit of God who is there meets in His wisdom what
ever may be necessary for the glory of Christ. All this
is preserved in the written word for our instruction and
guidance now.
Here we have the institution of seven men to look
after the poor who were in danger of being forgotten,
or in some way. neglected — at any rate, so they had com
plained. To cut off the appearance of it, and at the
same time' to leave the apostles free for their own proper
work of a more spiritual kind, "the twelve caEed the
multitude of the disciples unto them, and said, It is
not reason that we should leave the word of God, and
serve tables. Wherefore, brethren, look ye out among
you seven men of honest report, full of the Holy Ghost
and wisdom, whom we may appoint over this busi
ness." Thus we find two things : not only the apostles for-
maEy appointing, but the multitude of the believers
left to choose, where it was a question that concerned
the distribution of their gifts. On the part of those
that governed the church of God, there ought not to
be the appearance of coveting the property of God's
people, or the disposal of it. At the same time the
apostles do appoint those who were thus chosen over
this matter. They were called of God to act, and so
b 2

36 INTRODUCTORY LECTURES.
they do. "But we will give ourselves continually to
prayer and the ministry of the word."
The principle of the choice too is striking; for all
these names, it would appear, were Grecian. What
gracious wisdom ! This was clearly to stop the mouths
of the complainants. The Hellenists, or Grecians,
were jealous of the Palestinian Jews. The persons
appointed were, judging from their names, every one
of them Hellenists, or foreign-speaking Jews. The
troublers ought to have been not only satisfied but some
what ashamed. Thus it is that grace, while it discerns,
knows how to rise above evil; for murmuring against
others is not the way to correct anything that is wrong,
even if it be real. But the grace of the Lord always
meets circumstances, and turns them to a profitable
account, by a manifestation of wisdom from above.
The field was about to be enlarged; and although it
was but a poor root of man's complaints which led to
this fresh line of action, God was moving over all, could
use these seven, and would give some of them a good
degree, as we find in Stephen soon and in Philip later.
But He marked it in another way too, which showed
His approbation. " The word of God increased," spite
of murmuring ; " and the number of the disciples mul
tiplied in Jerusalem greatly;" and a new feature appears
—"a great company of the priests were obedient to the
faith." Stephen then, full of grace and power (but One could
be said to be full of grace and truth), is found doing great
wonders. This draws out the opposition of the leaders of
the Jews, who "were not able to resist the spirit and
the wisdom with which he spake. Then they suborned

THE ACTS OF THE APOSTLES. 37
men, who said, We have heard him speak blasphemous
words against Moses, and against God. And they
stirred up the people, and the elders, and the scribes,
and came upon him, and caught him, and brought him
to the council, and set up false witnesses, which said,
This man ceaseth not to speak blasphemous words
against this holy place, and the law : for we have heard
him say, that this Jesus of Nazareth shaU destroy this
place, and shall change the customs which Moses de
livered us."
Accordingly, thus accused, Stephen answers the appeal
of the high priest, "Are these things so ?" And in his
wonderful discourse (chap, vii.), on which I can but
touch, he sets before them the prominent facts of their
history, which hear on God's question with the Jews at
this moment. God had brought out their forefather
Abraham, but He never gave him actually to possess
this land. Why, then, boast of it so much ? Those who,
according to nature, vaunted loudly of Abraham and of
God's dealings, were clearly not in communion with
God, or even with Abraham. Spite of the love and
honour that God had for their forefathers, he never
possessed the land. Why, then, set such stress on that
land? But more than this. There was one of the de
scendants of the fathers who stands out most espe
cially, and above all of the family of Abraham, in the
book of Genesis — one man who, more than any other,
was the type of the Messiah. Need I say it was Joseph ?
And how did he fare ? Sold by his brethren to the
Gentiles. The application was not difficult. They
knew how they had treated Jesus of Nazareth. Their

38 INTRODUCTORY LECTURES.
consciences could not fail to remind them how the
Gentiles would have willingly let Him go, and how
their voices and will had prevailed against even that
hardened governor of Judaea, Pontius Pilate. Thus it
was manifest that the leading points of Joseph's tale,
as far as the wickedness of the Jews, and the selling to
the Gentiles, were rehearsed again in Jesus of Nazareth.
But, coming down later still, another man fills the his
tory of the second book of the Bible, and indeed has to
do with all the remaining books of the Pentateuch. It
was Moses. What about him ? Substantially the same
story again : the rejected of Israel, whose pride would
not hear when he sought to bring about peace between
a contending Israelite and his oppressor, Moses was
compelled to fly from Israel, and then found his hiding-
place among the Gentiles. How far Stephen entered
inteEigently into the bearing of these types it is not
for one to say; but we can easily see the wisdom of
God; we can see the power of the Holy Ghost with
which he spake.
But there was another element also. He comes
down next to their temple ; for this was an important
point. It was not only that he had spoken of Jesus
of Nazareth, but they had also charged him with
saying that He would destroy this place, and change
their customs. What did their own prophets say?
"But Solomon built him a house. Howbeit the most
High dwelleth not in [places] made with hands; as
saith the prophet, Heaven is my throne, and earth is
my footstool : what house will ye build me ? saith the
Lord : or what is the place of my rest ? Hath not my
hand made aE these things ?" In short, he shows that

THE ACTS OF THE APOSTLES. 39
Israel had sinned against God in every ground of rela
tionship. They had broken the law; they had slain
the prophets; they had killed the Messiah; and they
had always resisted the Holy Ghost. What an awful
position ! and the more awful, because it was the simple
truth. This brought out the frenzied rage of Israel, and
they gnashed on him with their teeth; and he that
charged them with always resisting the Holy Ghost, as
their fathers did, full of the Holy Ghost looks up into
heaven, and sees the Son of man, and bears witness
that he sees Him standing at the right hand of God.
And thus we have what I began with: we have the
manifestation of the character of Christianity, and the
perception of its power, and the effect produced upon
him that appreciated it. We have not merely the Lord
going up to heaven, but His servant, who saw heaven
open, and Jesus, the Son of man, standing at the right
hand of God.
But there is more : for while they rushed now to
silence the mouth which so completely proved their
nation's habitual sin against the Spirit, they stoned him
indeed, but they storied him praying, and saying, "Lord
Jesus, receive my spirit." They could not silence the
words that told how deeply he had drunk into the grace
of the Lord Jesus. They could not silence his con
fidence, his peaceful entrance into his place with Christ,
associated consciously with Him as he was. And then
we learn (it may be without a thought on his part) how
grace conforms to the words of Jesus on the cross, and
certainly without the smallest imitation of it, but so
much the more evincing the power of God. For Jesus

40 INTRODUCTORY LECTURES.
could say, and He alone could say rightly, "Father,
into thy hands I commend my spirit." Jesus alone
fittingly could say, "I commend my spirit." He who
could lay down His life, and could take it again, could
so speak to the Father. But the servant of the Lord
could say, and rightly and blessedly, "Lord Jesus, receive
my spirit." Nor was this all ; the same heart that thus
confided absolutely in the Lord, and knew his own
heavenly portion with Jesus, kneels down and cries
with a loud voice. This was not directed to Jesus only:
no loud voice was needed there : a whisper would be
enough for Him. The loud voice was for man, for his
dull ears and unfeeling heart. With a loud voice he
cries, " Lord, lay not this sin to their charge." What
simplicity, but what fulness of communion with Jesus !
The same who had prayed for them reproduced His
own feelings in the heart of His servant.
I shall not now develop this subject more than other
scenes of the deepest interest, but just simply and
shortly commend to all that are here the beautiful
witness that it affords us of the true place, power, and
grace of a Christian.

M.

THE ACTS OE THE APOSTLES.
Chaps, viii.-xii.
We are now arrived at a turning-point in the history,
not merely of the church, but of the unfolding of the
truth of God, and the manifestation of His ways. The
death of Stephen, therefore, has in various points of
view a great significance. And no wonder. His was
the first spirit that departed to be with Christ after the
Holy Ghost was given. But it was not merely one who
departed to be with the Lord, which was far better;
it was by the act of the Jews in the infuriate spirit of
persecution. The very same people had done it who
had so lately received with the utmost favour (not the
truth, nor the grace of God, which is inseparable from
His truth, but), at any rate, the mighty impress of the
grace as well as of the truth which had produced un
wonted largeness of heart, unselfishness of spirit, and
joy and liberty, that struck the minds of the Jews
accustomed to the coldness of death in their own
system. But now all was changed. What was most sweet
soon became bitter, as it often is in the things of
God. And when they understood the bearing of that
which God had wrought here below — that it judged

42 INTRODUCTORY LECTURES.
man ; that it gave no countenance to the religiousness
in which they boasted; that it showed most convinc
ingly, and so much the more bitterly because con
vincingly, what God all through His testimony with
them had expressly intimated, by the prophets as well
as in the types of the law itself, that He had deeper
purposes; that nothing on earth could satisfy Him;
that it was in His mind, on the proved ruin of Israel,
to bring in heaven and its things for a heavenly people
even while here below : — now that this was made mani
fest, above all, in the testimony that Stephen had
rendered to the very man that they had rejected and
crucified, seen in glory at the right hand of God, it
was unbearable. Could it be otherwise, when, spite
of proud unbelief and conceit of distinctive privilege,
they were forced to feel that they were none the less
the constant registers of the Holy Ghost like their
fathers, who had been guilty themselves, and suffered
the consequence of their guilt in their prostration to
the Gentiles ; to feel now that they themselves were no
better, but rather worse ; that there was the same un
belief bringing out its effects even more tremendously ;
that they were guilty of the blood of their own Mes
siah, who was now risen and exalted in the highest
seat of heaven ? All these things were pressed home
by Stephen ; indeed, I have simply touched on a very
small part of his most telling address.
But the close lets us see more than this. There was
the revelation now of Christ as an object for the Chris
tian in heaven, and the revelation of Him too in a way
entirely outside the narrow boundaries of Judaism.
Stephen speaks of Him as Son of man. This is an

THE ACTS OF THE APOSTLES. 43
essential feature of Christianity. Unlike the law, it ad
dresses all; there is no narrowness in a rejected heavenly
Christ. By the Holy Ghost there is imparted all the
firmness of a divine bond, and all the intimacy of a
real living relationship of the nearest kind. At the
same time, along with this is seen universality in the
going out of both the truth and grace of God, which
could not but be foreign to the law. And although its
character had to be yet more brought out by another
and far greater witness of divine things who was still
in the blindness of Jewish unbelief — at this very mo
ment himself taking his own miserable part, though
with a good natural conscience, in the death of Ste
phen, — all told powerfully upon the Jews, but lacerated
their feelings to the utmost.
I have already touched upon the practical effects,
and therefore will not enlarge on these now. My
object, of course, is simply to give a sketch of the
important book now before us, endeavouring to connect
(as, indeed, evidently the chapter does connect) what was
coming with what was past. Saul was consenting unto
Stephen's death, and Saul was the expression of Jewish
feeling in its best aspect. It was now guilty of resist
ing unto blood, not merely as their fathers had done,
but the heavenly testimony of Jesus. Nevertheless
the God that vindicated the honour of the crucified
Jesus did not forget the martyred Stephen ; and though
there was an outburst of persecution, which scattered
abroad throughout the region of Judaea and Samaria all
the believers that were in Jerusalem except the apos
tles, devout men were not wanting who carried Stephen

fc>

44 INTRODUCTORY LECTURES.
to his burial. Clearly they were not Christians; but
God has all hearts in His keeping. And they " made
great lamentation over him." This was suitable to
them. Theirs was not the joy that saw into the pre
sence of God. They felt in a measure, and justly, the
tremendous deed that had been done. And as there
was reality at least in their feeling, they made suitable
lamentation. But " as for Saul, he made havoc of the
church, entering into every house, and dragging off
men and women, committed them to prison." Eeli
gious persecution is invariably ruthless and blind even
to the commonest feelings of humanity.
"Therefore they that were scattered abroad went
everywhere preaching the word;" for the God who
not only has hearts at His command, but controls all
circumstances, was now about to accomplish that which
He had always at heart, making the disciples to be
witnesses of Jesus to the very ends of the earth, though
first of aU to Judaea and Samaria. Accordingly we
find, as the testimony had gone forth throughout Jeru
salem at least, so now the old rival of Jerusalem comes
within the dealings of God. Philip, who had been
appointed by the apostles at the choice of the multitude
of the disciples to care for the distribution to the poor,
goes down to the cities of Samaria preaching Christ.
This did not at* aU flow from his ordination. His ap
pointment was to take care of the tables. His preach
ing Christ was the fruit of the Lord's call. Where
man chooses for human things, we have the Lord recoo--
nising it. He would have His people, where they
give, to have a voice. He would meet them in grace,
stopping complaints, and showing that He honours and

THE ACTS OF THE APOSTLES. 45
confides in their suitable choice. But not so in the
ministry of the word or testimony of the Lord. Here
the Lord alone gives, alone calls, alone sends forth.
Philip, besides being one of the seven, was an "evan
gelist," as we are told expressly in another part of this
very book (chap. xxi. 8). It is important to distinguish
between the two things — one, the charge to which man
appointed him; the other, the gift which the Lord
conferred. (Ephes. iv.) I merely make the remark in
passing ; though it will not be needed for most here, it
may be for some.
Philip goes down, then, preaching Christ ; " and the
people with one accord gave heed unto those things
which Philip spake, hearing and seeing the miracles
which he did." But the testimony of miracles is apt
to act upon the flesh. They are, indeed, a sign to un
believers, and that snch is the result we find shown us
by the Spirit of God in the chapter before us. However
graciously given of the Lord as a token to attract the
careless minds of men, they are dangerous when they
are made the resting-place and the object of the mind ;
and this was the fatal mistake made then, and not
merely there but by many millions of souls from that
day to this. Faith never rests on any other ground
than God's word. All else is vain, and apt to accredit
as well as entice man. There was indeed the unmis
takable action of the Spirit of God on this occasion — •
the power that cast out unclean spirits and healed the
sick, as well as the means of spreading joy through
out that city for the souls of men. Evidently it was
power in external display, then so richly manifested,
which acted on the fleshly mind of Simon, himseK

46 INTRODUCTORY LECTURES.
having the reputation of a great one, and before this
the vessel of some kind of demoniacal power — the
miserable power of Satan, with which he dazzled the
eyes of men. But now finding himself eclipsed, like
a wily man, his object was to avail himself of this
superior energy if it were possible. His aim was not
Christ ; it was all for himself. He wished to gain, fresh
influence, not to lose his old: why not, by. this new
method, if possible, turn things to his own account ?
Accordingly, among the train of those that received
the gospel and were baptized, Simon is found. Philip
had not the discernment to see through him : evangelists
are apt to be sanguine. It may be that the Lord had not
allowed the true character of Simon to be manKested
to every eye at that moment. It did not escape the
discerning eyes of Peter a little afterward. But as we
are told here, "When they believed Philip preaching
the things concerning the kingdom of God, and the
name of Jesus Christ, they were baptized both men and
women; and Simon himself believed also." Scripture
does show, though it does not sanction as divine, a faith
that is founded on evidence. And it continues still. So
John often speaks of it ; and the very one that tells us
most of the divinely given character of true faith — who
most of all lets us into its secret power and blessed
ness, even eternal life as bound up with it, — that same
John is the one who more than any other furnishes in
stances of a mere humanly produced faith. Such was
the faith of Simon. The gospel of Luke also describes
what is similar ; that is to say, a faith not insincere but
human, not wrought of the Spirit but founded on the
mind yielding to reasons, proofs, evidences, which are to

THE ACTS OF THE APOSTLES. 47
it overpowering; but there is nothing of God in it:
there is no meeting between the soul and God. With
out this, faith is good for nothing, nor is God Himself
honoured in His own word. Power was what struck
Simon's mind— himseK a devotee of power, who in
times past had sunk indeed low, even to the enemy of
God and man in order from any source to be the vessel
of a power beyond man. He could not deny the might •
that proved itself without effort superior to anything
he had ever wielded. This was what attracted him ;
and, as it is said here, "he continued with Philip"
(there was no other bond of connexion), " and wondered,
beholding the miracles and signs which were done."
A believer would have wondered more at the grace of
God, and bowed in adoration before Him. Conscience
would have been searched by the truth of God ; and
the heart would have been filled with praise at the
grace of God. Neither one nor other ever entered into
the thoughts or feelings of Simon.
And "when the apostles which were at Jerusalem
heard that Samaria had received the word of God, they
sent unto them Peter and John." It was of the greatest
importance that unity should be kept up practically, —
not merely that there should be proclaimed the truth
that there is unity, but that there should be the main
tenance of it in practice. Accordingly Peter and John,
two of the chiefs among the apostles, come down from
Jerusalem. But there was another reason too. It was so
ordered of God that the Holy Ghost should not at first
be conferred on the disciples at Samaria : I do not mean
merely on such as Simon or false brethren, but even on
those that were true. Undoubtedly they could not

48 INTRODUCTORY LECTURES.
have believed the gospel, had there not been the quick
ening operation of the Holy Ghost ; but we must dis
tinguish between the Holy Ghost giving life and the
Holy Ghost Himself given.
Another thing too let me again and again remark:
the gift of the Holy Ghost never means those mighty
wonders of power which had acted on the greedy
and ambitious mind of Simon Magus. The gift of
the Spirit is not at all the same thing as the gifts.
These gifts, at least such as were of an extraordinary
sort, were the outward signs of that gift in early days ;
and it was of great importance that there should be a
decisive palpable testimony to it. The presence of the
Holy Ghost was a new and quite unexampled thing
even among believers. Hence it is there were mighty
powers that wrought by those who were employed by
the Holy Ghost; as, for instance, by Philip himself; after
wards also by the disciples, when Peter and John came
down and laid their hands upon them with prayer. The
Holy Ghost came upon them, not merely, it will he
observed, certain spiritual powers, but the Holy Ghost
Himself. They had not those powers only, but this
divine person given to them. Scripture is clear and
unequivocal as to the truth of the case. I can under
stand difficulties in the minds of believers ; and no one
would wish to force or hurry the convictions of any;
nor would it be of the slightest value to receive even a
truth without the faith that is produced, and exercised,
and cleared by the word of God. But at the same time
to my own mind it seems to be only homage to God's
word to affirm positively that of which I am sure.
I therefore must say that the gift of the Holy Ghost

THE ACTS OF THE APOSTLES. 49
here is, in my judgment, clearly distinct from any
thing in the way of either a spiritual gift for souls or a
miraculous power, as it is called. There followed also
such signs, or outward powers; but the Holy Ghost
was given Himself, according to the Lord's word — the
promise of the Father, a promise which, as all know,
was in tbe first instance assured to those who were
already believers, and which was made good to them
because they were believers, not to make them so.
When redemption was accomplished, it was the seal of
the faith and the life which they already had. There can
be no doubt that the facts at Samaria were analogous ;
but this remarkable feature is to be noticed, that the
Holy Ghost was here conferred by (not, as at Jerusalem,
apart from) the laying on of the hands of the apostles.
Of this we heard nothing in the divine history of the
day of Pentecost ; and I think that scripture is abun
dantly plain that there could have been nothing of the
kind then and there. First of all, the apostles and the
disciples themselves received it as they were waiting.
The Holy Ghost came down upon them suddenly, with
no previous sign whatever, except that which was
suitable to the Holy Ghost when sent down from
heaven — the mighty rushing wind, and then the tokens
of His presence upon each were manifested. Yet there
was no such requirement as imposition of hands in
order to be the medium of it. But it would seem that
special reasons operated at Samaria to make it necessary
there. It was of aE moment to keep up the links
practically between a work which might have looked to
many there, as now, not a little irregular. It was wrought
not by those that had previously been always the great
E

50 INTRODUCTORY LECTURES.
spiritual witnesses; for we hear of none ministering but
the apostles, and indeed not even of aU the apostles
speaking, though it may be that they did. But here
we have clearly a man who had been chosen for another
and an external purpose by the church, but whom the
Lord uses elsewhere for a new and higher purpose, for
which He had qualified him by the Holy Ghost.
Nevertheless, care was taken to hinder all appearance
of independence or indifference to unity. There was
the freest action of the Holy Ghost, — sovereignly free, —
and it is impossible to maintain this too stringently;
and there was the utmost care that all should be left
open for the Holy Ghost to act according to His own
will, not only within the church, but also by evange
lizing outside. For all that God took precaution to
bind up together the work at Samaria with that which
He had wrought at Jerusalem. Hence, though Philip
might preach and they receive the gospel, the apostles
come down, and with prayer lay their hands upon them,
and then they receive the Holy Ghost. To a reflecting
believer it will be plain that the reasons for this do not
hold at the present time. I merely make this remark
lest any should draw from this the inference that there
is a necessity for men commissioned from God to lay on
hands now in order to confer such a spiritual blessing.
The fact is, that the notion of imposition of
hands being a universal medium of conveying the
Holy Ghost is certainly a mistake. On the greatest
occasions, when the Holy Ghost was given, we have
no ground to believe that hands were laid on any.
There were two exceptional occasions on which one or
more of the apostles so acted, but at times of more

THE ACTS OF THE APOSTLES. 51
general mterest and importance nothing of the sort
was heard of. Take, as the most solemn moment of aE,
the day of Pentecost. Who that honours scripture can
pretend that hands were laid on any then ? Yet the
Holy Ghost was given in especial power on that day.
But what is more to the purpose for us Gentiles, when
Cornelius and his household were brought in, not only
no appearance of it is visible, but positive proof to
the contrary. Peter was present, but he certainly laid
no hand of his on a single soul that day before the
Holy Ghost was given. So far from it, as we shaE find
by and by in chapter x., the Holy Ghost was given
while he was yet speaking, before they were so much
as baptized. On the day of Pentecost they were bap
tized first, and then they received the gift of the Holy
Ghost. At Samaria they had been baptized for some
time, as we know. On believing they were baptized, as
we are told in Acts viii.; but they received the Holy
Ghost after an interval, through the action of the apostles.
I refer to this just to show how far scripture is from
countenancing the cramped ideas of men, and that the
only way of truth is to believe aE the word of God,
searching out the special principle of God by which He
instructs us in the different characters of His action.
Surely He is always wise and consistent with Himself.
It is we who by confounding matters lose consequently
the blessedness and beauty of the truth of God.
Now the reason, as it appears to me, why divine
wisdom led to this striking difference at Samaria, was
the necessity of hindering that independence to which
even Christians are so liable. There was special ex
posure to this evil which called for so much the greater
E 2

52 INTRODUCTORY LECTURES.
guard against it at Samaria. How painful must it be
to the Spirit of God if the old pride of Samaria were to
rise up against Jerusalem ! God would cut off the very
appearance of this. There was the free action of His
Spirit towards Samaria without the apostles, but the
Holy Ghost was given by the laying on of their hands.
This solemn act was not merely an ancient sign of
divine blessing, but of identification also. Such, I sup
pose, therefore, was the principle that lay at the bottom
of the difference of the divine action on these two
occasions. Then we find Simon struck not so much by an indi
vidual's endowment with miraculous power, as by the
fact that others received it by the apostles' laying on of
hands. At once, with the instinct of flesh, he sees a good
opportunity for himself, and, judging of others' hearts
by his own, presents money as the means of acquiring
the coveted power. But this detects the man. How
often our words show where we are ! How continually
too where we least think they do ! It is not only in
cases of our judgment (for there is nothing that so often
judges a man as his own judgment of another) ; but
also where the desire goes out after that which we
have not got. How aU- important for our souls that
we should have Christ before us, and that we should
have no desire but for His glory! Not a ray of the
light of Christ had entered the heart of Simon, and
so Peter at once detects the false heart. With that
energy which characterized him he says, " Thy money
perish with thee, because thou hast thought that the
gift of God may be purchased with money. Thou hast
neither part nor lot in this matter : for thy heart is not

THE ACTS OF THE APOSTLES. 53
right in the sight of God." At the same time there is
the pity that belongs to one who knew the grace of
God, and saw the end of all in His judgment. " Ee
pent, therefore, of this thy wickedness, and pray God
if, perhaps, the thought of thy heart may be forgiven
thee ; for I perceive that thou art in the gall of bitter
ness, and in the bond of iniquity." God has no
pleasure in the death of a sinner. Simon can . only
answer, "Pray ye to the Lord for me." He had no
confidence in the Lord for himseK — not a particle; for
just as those who have confidence in the Lord have not
an atom in man, his sole hope of blessing for his soul
lay in the influence of another man, not in Christ's
grace. " Pray ye to the Lord for me, that none of those
things which ye have spoken come upon me."
The apostles then, after preaching in the various
villages of the Samaritans, return to Jerusalem. But not
so the word of God. The gospel goes forth elsewhere; it
is in no way bound to Jerusalem. On the contrary, the
grand hearing of this chapter is that now the tide of
blessing is flowing away from Jerusalem. The holy city
had rejected the gospel. It was not enough that they
had rejected the Messiah, nor even that He was made
Lord and Christ on high. They refused utterly the Holy
Ghost's testimony to the Son of man glorified in heaven,
and slew or scattered the witnesses. Who then was
speciaEy used as the instrument of the free action of
the Holy Ghost elsewhere, without plan, without
thought of man, and apparently the simple result of
circumstances, but in truth God's hand directing aE ?
Philip is told by the angel of the Lord to arise and go
towards the south — towards " Gaza, which is desert."

54 INTRODUCTORY LECTURES.
"And he arose and went." Strikingly beautiful it is
to see the devoted simplicity with which he answers to
the caE of his Master. I will not pretend to say that
it cost him little, but am sure it would have been a
heavy trial to many a man of God to leave that which
was so bright, where He had wrought powerfully in
using himself for His own glory. But he is truly a
bondman, and at once is ready to go at the bidding of
the Lord, who had given him to reap in joy where He
had Himself tasted the firstfruits in the days of His
own ministry here below. Samaria, which had held out
against the truth, was now yielding the harvest that a
greater than Philip had sown; and there was joy in that
very Samaria where greater works were now done ac
cording to His own word.
But this was not enough for God. A man of Ethi
opia, a eunuch of great authority under the queen of
the Ethiopians, was returning after having gone up to
Jerusalem to worship. He was going back without the
blessing that his earnest heart yearned after. He had
gone up to the great city of solemnities, but the bless
ing was no longer to be found there. Jehovah's house
had been left doubly desolate ; Jerusalem had this
added to her other sins that, when the blessing had
come down from heaven, she would not have it. She
despised the Holy Ghost as she had despised the
Messiah; and no wonder therefore that he who had
gone up to Jerusalem to worship was returning with
the yearnings of his heart still unsatisfied. And not
the angel but the Spirit guides now. The angel had to
do with providential circumstances, but the Spirit with
that which directly deals with spiritual need and bless-

THE ACTS OF THE APOSTLES. 55
ing. So says the Spirit to Philip, " Go near and join
thyself to this chariot." Philip acts at once, with
alacrity hears the eunuch read the prophet Isaiah, and
puts the question whether he understood what was
read. The answer is, "How can I, except some man
should guide me ?" Thereon Philip is invited to come
up and sit with him, Isaiah liii. being, as we know, the
portion in question ; and the eunuch asks of whom the
prophet spoke these words — " of himself or some other
man ?" so gross was his darkness even as to the general
point of the chapter. " Then Philip opened his mouth,
and began at the very same scripture, and preached
unto him Jesus." It was enough. That one name,
through faith in it, what could it not accomplish ? The
facts were notorious ; but of this we may be sure, that
never had they been put together before the mind of
the Ethiopian as then, never connected with the living
Word and His grace. They were now put in contact
with his wants, and aU was instantly light in his soul.
Oh, what a blessing it is to have and' know such a
Saviour ! What a joy to be warranted to proclaim Him
to others without stint, even to a soul as dark as the
Ethiopian, who was then and there baptized !
Eemember that verse 37 is only an imaginary conver
sation between him and Philip. The man just now so
ignorant is not the channel that God was about to use
for bringing out the remarkable confession that is intro
duced prematurely here. It was reserved for another of
whom we shaE read in the next chapter. This scene
does show the stranger discovering the predicted Mes
siah in Jesus of Nazareth — the Messiah suffering, no
doubt, but accomplishing atonement. Certainly the

56 INTRODUCTORY LECTURES.
Ethiopian received the truth; but verse 37 had better
be passed by in your minds, at least in this connexion.
All who are informed in these matters are aware that
the best authorities reject the entire verse.
" He went on his way rejoicing." Though the Spirit of
the Lord catches away Philip, so full is his heart of the
truth that we may be sure all that occurred confirmed
it in his eyes. How could anything seem too great and
good to him whose heart had just made the acquaint
ance of Jesus ? Did he not feel so much the more
settled in Jesus as there was no other object now before
his soul? It was the Lord that had brought Philip,
and it was His Spirit that had taken him away; but it
was He too who had given him and left him Jesus for
ever. Philip is found at Azotus, and passing through
he preaches elsewhere.
At this point we come to the history of the call of
another and yet more honoured witness of divine grace
and Christ's glory. Saul of Tarsus was yet breathing
out his threats and slaughter when the Lord was pur
suing His onward gracious work among the Samaritans
and strangers. The returning treasurer of Queen Can-
dace was a proselyte, I suppose, from the Gentiles, liv
ing among them, not as a Gentile himself, but practically
a Jew, whatever the place of his birth and residence.
The time for the call of the Gentiles strictly was not
yet come, though the way is being prepared. The
Samaritans, as you know, were a mongrel race ; the
stranger may have been possibly a proselyte from
among the Gentiles ; but the apostle of the Gentiles is
now to be called. Such is the unfolding of the ways of
God at this point.

THE ACTS OF THE APOSTLES. 57
Saul in his zeal had desired letters giving him
authority to punish the Christian Jews, and was found
on his way journeying near the Gentile city that he
sought. "Suddenly there shined round about him a
light from heaven : and he fell to the earth, and heard
a voice saying unto him, Saul, Saul, why persecutest
thou me ? And he said, Who art thou, Lord ?" All
depended upon this. "And the Lord said, I am Jesus
whom thou persecutest." What a revolution this word
caused in that mighty heart ! Confidence in man, in
self, was overthrown to its foundations — aE that his life
had been zealously building up. " I am Jesus whom
thou persecutest." It was the Lord undoubtedly, and
the Lord declared He was Jesus, and Jesus was Jehovah.
He dared not doubt longer : to him it was self-evident.
If Jesus was Jehovah, what then had his religion been?
what had high priest or Sanhedrim done for him ? AVas
it not then God's high priest, God's law ? Unques
tionably it was. How then could so fatal an error
have been committed ? It was the fact. Man, Israel,
not merely Saul, was altogether blinded: the flesh
never knows God. The despised and hated name of
Jesus is the only hope for man, Jesus is the only
Saviour and Lord. His glory burst on the astonished
eyes of Saul, who surrenders immediately. It was not
without the deepest searching of heart, though smitten
down at once ; for how could there be a question as to
the divine power ? How could its reality be doubted ?
As little could there be a question as to the grace
exercised toward him, though the manner was not after
that of man. The light that shone suddenly on him
was from heaven. But it was God's way. The voice

58 INTRODUCTORY LECTURES.
that said, " Saul, Saul, why persecutest thou me ?" was
from Jesus. "Who art thou, Lord?" he cried, and
hears, "I am Jesus whom thou persecutest." How
could he resist the heavenly vision ?
Observe that, although the next words are beyond a
question scriptural, and so far the case differs from
verse 37 referred to in the last chapter, the last clause of
verse 5 and the first of verse 6 belong properly speak
ing to two other chapters (xxii. xxvi.) rather than to
this. I do not therefore comment upon these additions
here : they wiE remain for their own real and suitable
places. But Saul does arise from the earth. "And the
men which journeyed with him stood speechless, hear
ing a voice, but seeing no man." But he had heard the
voice of His mouth, and His words were spirit and life,
eternal life, to his soul. Three days and nights he
neither eats nor drinks. The profound moral work of
God proceeded in that converted heart. Nevertheless
even he, apostle though he were, must enter by the
same lowly gate as another. And so we have the story
of Ananias, and the ways of the Lord, — not of some
great apostle, nor even of Philip, but a disciple at
Damascus named Ananias, to whom the Lord spoke in
a vision. And he goes, the Lord communicating another
vision to the apostle himself, in which he sees Ananias
coming in, and putting his hand on him that he might
receive his sight.
The Spirit puts us in presence of the freedom of
the servant, as he pleads with the Lord, for neither
man nor even the child of God ever reaches up to the
height of His grace. Ananias, wholly unprepared for
the call of such an enemy of the gospel, slow of

THE ACTS OF THE APOSTLES. 59
heart to believe all, expostulates, as it were, with the
Saviour. " Lord," says he, " I have heard by many of
this man, how much evil he hath done to thy saints
at Jerusalem : and here he hath authority from the
chief priests to bind aE that caE on thy name."
But the Lord said unto him, " Go thy way : for he is a
chosen vessel unto me, to bear my name before the
Gentiles, and kings, and the children of Israel."
Even here the intimation is sufficiently plain that the
Gentiles were in the foreground of the work designed
for Saul of Tarsus. But this was not all. It was to be
emphatically a witness of grace in suffering for Christ's
name: "For I will show him how great things he
must suffer for my name's sake." And so it was.
Ananias goes, puts his hand on him, addresses him by
the sweet title of relationship Christ began, consecrated,
and has given, telling him how the Lord, even Jesus,
had appeared unto him. How confirmatory it must have
been to the apostle's heart to learn that Ananias was
now sent by the same Lord Jesus, without the slightest
intimation from without, whether of Saul himself or any
other man ! " The Lord hath sent me that thou mightest
receive thy sight, and be filled with the Holy Ghost."
And every word was made good. "Saul arose and
was baptized, and when he had received meat he was
strengthened, and remained with the disciples for some
time." In due time follows the further development of the
truth as to Christ in testimony. " He preached in the
synagogues that Jesus is the Son of God." Such was
the emphatic and characteristic presentation of His
person assigned to the apostle, and this at once. It was

60 INTRODUCTORY LECTURES.
not that Peter did not know the same, we are all aware
how blessedly he confessed Him to be (not Messiah
only, but) the Son of the living God while Jesus was
here below. Nor is it that the other disciples had not
the same faith. Surely it was true of all who really
believed and knew His glory. Nevertheless " out of the
abundance of the heart the mouth speaketh;" and he
who loves to present the Lord in the depth of His
personal grace, and the height of His glory, has surely
a spiritual fitness for the expression of the heart's joy
in that which faith has created within. Thus, although
the others no doubt had the same Saviour taught them
by the Holy Ghost, still there was not in every case the
same measure of entrance or appreciation. Paul had
it not more suddenly than with a heavenly splendour
which was peculiar to himself; and thus there was a
vast work soon wrought. There was a bringing out of
that which belonged to Christ, not merely the place
which Christ took, but that which He is from all
eternity, — consequently that which is most of aE in
trinsically precious. He preached Him, and this boldly
in the synagogue too, "that he is the Son of God."
All that heard were amazed. " But Saul increased the
more in strength, and confounded the Jews that dwelt
at Damascus, proving that this is very Christ." The
doctrine of His Sonship did not in the smallest degree,
of course, set aside the Messiahship. This remained; but
he preached Him rather in His own personal glory, —
not as the Son of David, the servant, which was the
great burden of Peter's preaching, made Lord and
Christ ; — not that He was the Son of man in heaven, as
Stephen witnessed ; but that this Jesus, the Christ, is

THE ACTS OF THE APOSTLES. 61
the Son of God; — clearly therefore more particularly
bound up with the divine nature, or godhead glory of
Himself. After this comes no slight discipline for Saul. As
the Jews watched the gates to kill him, the disciples
took him by night and let him down the wall in a
basket. Thus we find the utmost simplicity and quiet
ness. There is no show of doing great things; nor
do we read of daring in any way: what is there of
Christ in the one or the other ? Contrariwise, we see
that which outwardly looks exceedingly weak ; but this
was the man that was in another day to say that he
gloried in his infirmities. He acts on that of which
he afterwards wrote. He was led of God.
Then we learn another important lesson. " When Saul
was come to Jerusalem, he assayed to join himself to the
disciples : but they were all afraid of him, and believed
not that he was a disciple." God did not clothe him
with such overwhelming influence that doors were
thrown open to him though the greatest of the apostles.
Oh why should any confessor of Christ — why should
any child of God — shrink from rendering godly satis
faction to those that seek it ? Why so much haste and
impatience ? Why should there be unwillingness to
meet and submit to others when it is a question of re
ception ? What earnest desire should there not be to
bow to all that which is due to the church of God ?
Here we find not even the apostle Paul was above it.
Not on the other hand that there ought to be a spirit
of suspicion or distrust in the church or any Christian.
I am far from saying that it was comely on their part
to indulge in hesitation touching this wondrous display

62 INTRODUCTORY LECTURES.
of divine grace. But what I want to press for our
profit, beloved brethren, is that at any rate he who is
the object of grace can afford to be gracious. Nor is
there a more painful want of it than that kind of res-
tiveness which is so ready to take offence at the small
est fear or anxiety on the part of others. Surely to
shrink from their enquiries is nothing but self on our
part. If Christ were the object of our souls, we should
bow as one did caEed of God with incomparably better
tokens of the Lord's favour than any other, — this blessed
man, Saul of Tarsus. But if the church were distrustful,
the Lord was not unmindful, and knew how to give
courage to the heart of His servant. There was among
them a good man, and fuE of the Holy Ghost, of whom
we have had a happy report before, as we shall hear
many (though not altogether unmingled) good tidings
to the end. For indeed he was but man. Nevertheless,
being a good man and full of the Holy Ghost, he seeks
out and takes Saul to the apostles when others stood
aloof, and declared unto them "how he had seen the
Lord in the way, and that he had spoken to him, and
how he had preached boldly at Damascus in the name
of Jesus ; and he was with them coming in and going
out at Jerusalem." Grace can credit grace easily, under
stands the ways of the Lord, and disarms suspicion. It
is beautiful to see how the Lord thus, even in the his
tory of that which was unprecedented and might seem
to lie outside Christian wants, provides in His blessed
word for the every day difficulties we have to prove in
such a day of weakness as ours.
After this wonderful working of God the church had
rest. I say, "the church;" for there need be no doubt,

THE ACTS OF THE APOSTLES. 63
I think, that such is the true form* of what is given us
* The external authority is very decidedly for the singular against
the plural. Thus all the first-rate Uncials, the Sinai, Vatican, Alex
andrian, and Palimpsest of Paris, supported by some of the best
cursives and all the best ancient versions, oppose the vulgar reading.
The following extract from the late Dr. Carson's Letters in reply to
Dr. John Brown's Vindication of Presbyterianism will show how far
an able and excellent man went astray in defending Congregationalism
through not knowing that his argument was based, not on God's
word, but on man's corruption of it. I quote from the original
edition (Edinburgh, 1807): "Acts xi. 31. 'Then had the churches
rest throughout all Judea, and Galilee, and Samaria,' &c. Here I
would be glad to know how this can be interpreted upon any other
principle than that church in the single number was solely appro
priated to a single congregation, when applied to an assembly of
Christ's disciples. It is not the church of Judea, the church of
Galilee, and the church of Samaria, but the churches of Judea, &c.
Nay, more, had these been Presbyterians, all under the same govern
ment, the phraseology would not have been even the church of Judea,
and the church of Galilee, and the church of Samaria, but all these
would have been in one church, and even then but a small part of a
church. This phraseology would have been somewhat like this, ' The
church had rest throughout Judea, Galilee, and Samaria,' — i.e., the
part of the church that lies in these countries." (p. 378.) How startled
this good man but excessively keen controversialist must have been,
had he learnt that, beyond all just question, the only tenable text here
is destructive of the notion of independent churches, and in reality
gives the appellation to the entire body of the disciples throughout
these regions, as standing on one common ground, and enjoying full
intercommunion, though in these different districts. But that branch
of criticism which consists in a full knowledge of the sources, a nice
discrimination of the various readings, and a sound judgment in
deciding the preferable text, as it is rarely found, so it certainly was
not the forte of Dr. C. One hundred and fifty years ago, Dr. E.
Wells, in his " Help for the more easy and clear understanding of the
Scriptures'' (Oxford, 1718), not only adopted the singular in his
Greek text and his English paraphrase, but pointed out in his Anno
tations the great weakness of the argument drawn by dissenters from
the plural iKsKnaiai, as if it favoured their system of separate
churches.

64 INTRODUCTORY LECTURES.
in verse 31. The common text and translations have
"the churches;'' but I beEeve that this faulty form
crept in here, because the sense of the oneness of the
church so speedily passed away. Hence people could
not understand that it was one and the same church
throughout aE Judaea, and Galilee, and Samaria. It
was plain enough to see the Christian assembly in a
city, even if it were as numerous as in Jerusalem,
where it must have met in not a few different localities
and chambers. The church, not merely in a city but
in a province or country, is inteEigible enough to man ;
but it soon became more difficult to see its unity in
various and differing provinces. The change of reading ¦
here seems to prove it was too much for the copyists of
this book. The reading sanctioned by the best and
most ancient authorities is the singular — not the
churches, but "the church." "Then had the church rest
throughout all Judaea and Galilee and Samaria." Un
doubtedly throughout these districts churches existed;
but it was aE one and the same church too, and not
different bodies.
The end of the chapter shows us the progress of
Peter. He visits round about. It was no longer a
question of Jerusalem only even for Peter, but without
being called to the same largeness of work practically
as the apostle Paul, he nevertheless passes throughout
"all quarters" of Palestine, and comes down to the
saints at Lydda, and is seen by those of Saron. At
Joppa too was wrought a still more striking miracle
of the Lord in Tabitha's case, already dead, than in
that of Eneas, who had been paralysed for years. On
these I need only remark how grace used them for

THE ACTS OF THE APOSTLES. 65
the spread of the testimony. "All that dwelt in Lydda
and Saron saw him, and turned to the Lord." " It was
known throughout all Joppa, and many believed on the
Lord." But at this point a still more important step
was about to be taken ; and the Lord enters on it with
due solemnity, as we shall see in the following chap, (x.)
Little did the great apostle of the circumcision anti
cipate what was before him as he tarried many days in
Joppa with one Simon a tanner. For hence the Lord
called him to a new sphere — a task which, to a Jewish
mind, was beyond measure strange. It would be a
mistake to suppose that God had not wrought on the
heart of Gentiles. We see such in the gospels. Cor
nelius was one of those who, among the Gentiles, had
abandoned idolatry ; but more than this was sometimes
found. There were Gentiles who truly looked to the
Lord, and not to self or man ; who had been taught of
Him to look for a coming Saviour, though they quite
rightly connected that Saviour with Israel; for such
was the burden of the promise. As there was a Job in
the Old Testament, independent of the law and perhaps
before it, so we find a Cornelius before the glad tidings
in the New Testament had been formally sent to the
nations. All know that there were Jews waiting for
the Saviour. It is of interest to see, and should be
better known, that among the Gentiles were not want
ing such as worshipped no idols but served the true
and living God. No doubt their spiritual condition
was defective, and their outward position must have
seemed anomalous ; but Scripture is decisive that such
godly Gentiles there were. F

66 INTRODUCTORY LECTURES.
It is a faEacy then to suppose that Cornelius had no
better than merely natural religion. He was assuredly,
before Peter went, a converted man. To regard him as
unawakened at that time is to mistake a great deal of
the teaching of the chapter. Not that one would deny
that a mighty work was then wrought in Cornelius.
We must not limit, as ignorant people do, the operation
of the Holy Spirit to the new birth. No man in his
natural state could pray, nor serve God acceptably, as
Cornelius did. One must be born again; but, like
many others who had really been quickened in those
days (and it may be even now, I presume), a soul
might be born again, and yet far from resting in peace
on redemption, far indeed from a sense of deliverance
from aE questions as to his soul. There is this differ
ence, no doubt, between such cases now and that of
CorneEus then, — that, before the mission of Peter, it
would have been presumptuous for a Gentile to haVe
pretended to salvation ; now it is the fruit of unbelief
for a believer to question it. A soul that now looks to
Jesus ought to rest without question on redemption;
but we must remember that at this time Jesus was not
yet publicly preached to the Gentiles — not yet freely
and fully proclaimed according to the riches of grace.
Therefore, the more godly Cornelius was, the less would
he dare to put forth his hand for the blessing before
the Lord told him to stretch it out. He did what, I
have no doubt, was the right thing. He was truly in
earnest before God. As we are told here — and the
Spirit delights to give such an account — "he was a
devout man, and one that feared God with all his

THE ACTS OF THE APOSTLES. 67
house, which gave much alms to the people, and prayed
to God alway."
Such was the man to whom God was about to send
the gospel by Peter. Thus we must carefully remember
that the gospel brings more than conversion to God.
It is the message of life, but it is also the means of
peace. Before the gospel was preached to every crea
ture, a new nature was communicated to many a soul ;
but tiE then there was not and could not be peace. The
two things are both brought us in the gospel — life
brought to light, and the peace preached that was made
by the blood of the cross. At the same time scripture
shows there might be and often was an interval after
the gospel did go forth. So from experience we know
there is many a man that you cannot doubt to be truly
looking to the Lord, yet far from resting in the peace
of God. Cornelius, I apprehend, was just in this case.
He would no more have perished, had it pleased God
to have taken him away in this state, than any Old Testa
ment saint, whether Jew or Gentile. No believer could
be so ignorant of God and His ways of old as to imagine
there ought to be any doubt about those who neverthe
less were fuE of anxieties and troubles, and through fear
of death were all their lifetime subject to bondage.
Even now, although it is the gospel that God
sends out, we know well how many, through a misuse
of Old Testament teaching, plunge themselves into
distress and doubt. God does not suggest a doubt of
His own grace to them, or of the efficacy of Christ's
sacrifice for them : unbelief does. It was not so with
Cornelius. He was not entitled to take the peace of
the gospel till God warranted Peter to bring it to him.
F 2

68 INTRODUCTORY LECTURES.
This was precisely what God was now doing ; and the
remarkable fact appears, that God did not wait for the
apostle of the Gentiles to bring the good news to Cor
nelius. Is not this interlacing after a divine sort ? It
was not to be done by mere systematic rule of a human
pattern. But just as the great apostle of the Gentiles
was the one that wrote the final word of testimony to
the Christian Jews in the epistle to the Hebrews, so
the great apostle of the Jews was the one sent to fling
open the door to the Gentile. It was Peter, not Paul,
who was sent to Cornelius. The chapter itself proves
that he had to be forced to go. He seems to have lost
sight of the words of the Lord Jesus — that he was told
by Jesus risen from the dead to preach the gospel to
every creature. There was to be a testimony to all the
nations. The promise was not merely to them and to
their children, but to aE " afar off, as many as the Lord
their God should call." At any rate, the Lord now
graciously interferes, and as he gives Cornelius to see a
vision most instructive to him, so next day also there
is to Peter another vision from the Lord.
Answering to the vision, messengers bring the apostle
to the household of Cornelius, and Peter opens his
mouth to the foEowing effect : — " Of a truth I perceive
that God is no respecter of persons : but in every
nation he that feareth him, and worketh righteousness,
is accepted with him. The word which God sent unto
the children of Israel, preaching peace by Jesus Christ :
(he is Lord of all :) that word, I say, ye know." I call
your attention to this. Cornelius was not in ignorance
of the gospel going out to the children of Israel, but it
was precisely because he was a lowly-minded beEever

THE ACTS OF THE APOSTLES. 69
that he did not therefore arrogate the blessing to him
self. The very essence of faith is, that you do not run
before God, but receive what and as He sends to you.
God had published it already to the sons of Israel,
and the good man rejoiced in it. But for himself and his
household, what could he do but pray till the rich bless
ing came ? He valued the ancient people of God ; nor
is he indeed the only centurion that loved their nation.
We are told of another who also built for the Jews
their synagogue. Thus Cornelius was aware that God
had sent the gospel to the Jews; but there was precisely
where he necessarily stopped short. Was that word for
him? " That word ye know," says Peter, " which was pub
lished throughout all Judaea, and began from Galilee,
after the baptism which John preached ; how God
anointed Jesus of Nazareth with the Holy Ghost and
with power: who went about doing good, and healing
all that were oppressed of the devE ; for God was with
him . . . whom they slew and hanged on a tree : him
God raised up the third day, and showed him openly "
(not to aE the people, but) "unto witnesses chosen before
of God, even to us, who did eat and drink with him
after he rose from the dead. And he commanded us to
preach unto the people." Clearly the Jew is meant.
" He commanded us to preach unto the people, and to
testify that it is he which was ordained of God to be
the Judge of quick and dead. To him give all the
prophets witness, that through his name whosoever," &c.
Here comes the teEing word for him that feared the
Lord and bowed to His word, though he was a Gentile.
"Whosoever believeth on him shaE receive remission

70 INTRODUCTORY LECTURES.
of sins." Peter had not long learnt it himseK. Had he
not read or heard those words in the prophets ? No doubt
he had read them many a time, but no better than
we have read them, and many other words likewise;
and how little we understood any of them to profit
until the mighty power of God gave it efficacy in our
souls ! In this case Peter had God's own direct warrant
in the vision, not of the church (for this was not the
meaning of the sheet let down from heaven), but
decidedly of the caE of the Gentiles. It was the
obliterating of mere fleshly distinction between Jew
and Gentile. God was meeting sinners as such, what
ever they might be, giving no doubt a heavenly charac
ter to what had a heavenly source with a heavenly
result. But there is not yet the revealed truth of the
body, though involved in the word of the Lord to Saul
of Tarsus when he said, "Why persecutest thou me?"
Here it is not this, but simply the indiscriminate grace
of God to sinners of the Gentiles as certainly as to the
Jews — to those who, in the judgment of the Jews, were
nothing but refuse, vile, and unclean.
Peter then, with this new-born conviction in his soul,
reads the prophets with entirely fresh light and other
eyes. Full of the truth himself, he speaks with the
utmost simplicity to Cornelius, who with his household
hears the blessed word. " To him give aE the prophets
witness." It was one concurrent evidence. "To him
give aE the prophets witness, that through his name
whosoever believeth in him." There is no question of a
Jew, but "Whosoever believeth in him." Alas ! the Jews
did not bebeve in Him ; but whosoever did, let him be
Jew or Gentile, " shall receive remission of sins." This

THE ACTS OF THE APOSTLES. 71
precisely Cornelius had not known, nor could any one
have known it till the work of redemption was done.
The Old Testament saints were just as safe before the
work of Christ as they were afterwards, but this work
put them on a ground of conscious salvation before
God. It was not a question of being saved in the day
of judgment ; nor is this the meaning of the term
" salvation " in the New Testament. Salvation means
that the heart enters into deliverance by grace as a
present known public standing in the world. Nobody
could have this till the gospel, and even after its publi
cation God Himself sent specifically to the Gentiles;
for He has His ways, as well as His times and seasons.
God will always be Himself, and cannot be other than
Sovereign. Thus we see God had allowed things apparently to
take their course. Israel had the truth presented to
them as it was afterwards to all. It was their respon
sibility now as ever to accept the gracious offer of God.
If Israel would have received, the Lord would have
given, lt was even, and urgently, pressed on them, but
they refused with disdain the message, and rejected the
messengers to blood. Accordingly the rejection of the
very witness of Christ, speaking by the Holy Ghost —
the rejection of Him to heaven — becomes the turning-
point; and then by the Lord from heaven is now called
forth the witness of grace as well as of the glory of
Christ. Finally, after the call of Saul of Tarsus, Peter
himseK (as well for other reasons as in order to cut off
the semblance of discord in the various instruments of
His grace) is brought in to show the perfect balance of
divine truth and the wonderful harmony of His ways.

72 INTRODUCTORY LECTUTES.
Thus the church would still retain its substantial
character, and the testimony of God still bear the same
common likeness, while room was left for whatever
speciality of form God might be pleased to give the
truth, and the unfolding of the ways in which God
might employ one or another. Peter was the one then,
not Paul, that announced the gospel to Cornelius, who
by the Holy Ghost received it, and was not merely safe
but saved. It was no longer simply a cleaving to a God
of goodness who could not deceive and would not dis
appoint the soul that hoped in His mercy, but the con
scious joy of knowing his sins all gone, and himself
distinctly put on the ground of accomplished redemp
tion as a known present thing for his own soul in tbis
world. Such is salvation.
" While Peter yet spake these words, the Holy Ghost
fell on aE them which heard the word. And they of
the circumcision which believed were astonished, as
many as came with Peter, because that on the Gentiles
also was poured out the gift of the Holy Ghost." Thus
on the great Gentile occasion, as before on the Jewish
at Pentecost, the medium of man completely disappears.
It was as thoroughly according to God that the apostle
should not lay his hands on any this day, as it was
according to His wisdom that they should lay their
hands on the Samaritans. It is granted that man sees
difficulty in this: there is what he cannot reconcile;
but be assured that the great point is, first, to believe.
Settle it invariably that God is wiser than we. Is this
too much to ask ? After aE, though it seems so simple
as to be a truism, though nothing can weE be conceived
more certain ; nevertheless, practicaEy it is not always

THE ACTS OF THE APOSTLES. 73
the plainest and surest truth that carries all before it in
our souls. But to believe is the secret of real growth
in the revealed wisdom of God.
On this occasion they of the circumcision see that
the Gentiles receive the gKt of the Holy Ghost; for
they hear them speak with tongues and magnify God,
and they were astonished. Then Peter says to them,
"Can any man forbid water?" It was a public privilege
he was warranted to confer on the Gentiles thus bap
tized of the Spirit. Water baptism is neither slighted
nor is it put forward as a command or condition. The
previous gift of the Spirit without the intervention of
any human hand was the most effectual stopper on
the mouths of the brethren of the circumcision who
were ever prone to object, and would surely have for
bidden water, if God had not undeniably given them
the unspeakable gKt of the Spirit. But this manifesta
tion and fruit of gracious power silenced even the
unruly and hard spirits of the circumcision. " And he
commanded them to be baptized."
It may be observed passingly, that thus plainly
baptizing is in no way a necessarily ministerial act. It
may be all right and in perfect keeping that one
preaching the gospel should baptize; but occasion might
well arise where he who preached would avoid it him
self. We know that Paul thanked God that so it was
with himself at Corinth; and we see that Peter here
did not baptize, but simply "commanded them to be
baptized." God is always wise. It is too familiar how
soon human superstition perverted this blessed institu
tion of the Lord into a sacramental means of grace,
duly administered by one in the Hne of succession.

74 INTRODUCTORY LECTURES.
The next chapter (xi.) shows us Peter having to give
an account of himself before those who had not witnessed
the effects of the mighty power of God in the house of
Cornelius. When the matter is rehearsed, the great
argument is this, — " Forasmuch then as God gave them
the like gift as he did unto us, who believed on the
Lord Jesus Christ ; what was I, that I could withstand
God ?" This brought the question to a simple issue ;
but here again, let it be noticed that the gift of the
Holy Ghost belongs to those that believe. It is not
His operation in enabling souls to believe, but a precious
boon given to such as believed. "When they heard
these things, they held their peace, and glorified God,
saying, Then hath God also to the Gentiles granted re
pentance unto life." The Spirit of God alone quickens
a person by faith in Christ. Without the action of the
Holy Ghost faith is impossible; but this capacitating
power and the gift of the Holy Ghost are two very
different things, and the latter consequent on the former.
If God had given them the Holy Ghost, as was mani
fest in sensible results, it was very evident that they
must have by God's grace had repentance unto life.
The Spirit given to the believer was a privilege over and
above faith, and supposed, therefore, their repentance
unto life.
Then follows another grave fact. It appears that the
scattered men of Cyprus and Cyrene, who had gone in
consequence of the persecution everywhere, and among
other places to Antioch, preaching the word to none but
the Jews, took courage now and spoke (not to the
Grecians — for this had been done long ago, but)
unto the Greeks, preaching the Lord Jesus." Those to

THE ACTS OF THE APOSTLES. 75
whom they addressed themselves were really Gentiles.
The word " Grecians " does not mean " Greeks," but
rather Greek-speaking Jews ; to whom the gospel had
been preached long before, as the cases of Stephen, for
instance, and Philip clearly testify. Chapter vi. shows
us the party in question murmuring. They were in the
church abeady. But the point here is lost in our Eng
lish version. There is a mistake, not only in our
vernacular Bible, but also in the common Greek text
which is equally faulty as the authorized version. The
true text,* which has sufficient K not the most ancient
* The copyists of old seem to have confounded in writing, as the
Latin and most other ancient translators did in rendering, "TZWnvag
(Greeks) and ' EWnvio-rdg (Hellenists), here and elsewhere. Thus it
might seem incredible, if it were not the notorious fact, that the only
two known manuscripts in favour of that which is here most certainly
requisite are the Alexandrian and the Cambridge Graeco- Latin of
Beza. The Vatican and all others, uncial and cursive (as far as
collated and known), support the error. Of the fathers, Eusebius
among the Greek, and Cassiodorus among the Latins, are in favour of
the true ; others are in strange conflict, their text having the wrong
reading (perhaps through mistaken scribes), and their comment
correcting it. The reading of the Sinai MS. (ttiayytXiordc) is a mere
blunder, not uncommon in that most ancient but not very accurate
document, arising from confusion through a contiguous word ; it
would give the sense of "unto the preachers, preaching the Lord
JeBus." But the correction confirms the true reading.
The importance of closer attention to the text is well shown by Cal
vin's remarks, on this verse. He was led into no small perplexity by
the reading current in his day, and, to the shame of Christendom, still
tolerated as the received reading. Yet his masculine good sense held
to the truth, though he did not know the solid basis on which it here
stands. I cite from the Calvin Tr. Society's edition of his Comm. on
the Acts, i. pp. 466, 467. " Luke doth at length declare that certain
of them brought this treasure even unto the Gentiles. And Luke
calleth these Grecians not 'EWvvcg but 'EXXjjvwrai [?]. Therefore some
say that those came of the Jews, yet did they inhabit Greece [and

76 INTRODUCTORY LECTURES.
authority, tells us that they spoke to Greeks or Gentiles.
Thus we see the Lord was working, and, as so con
stantly happens, it was not only that He called out Paul
for the Gentiles ; it was not only that He sent Peter to
a Gentile ; but now these men, who might have been
despised as irregular labourers, were in the current of
the same work of God, even if they knew nothing of
it, save by divine instinct.
How blessed it is to see the free activity of the Holy
Ghost without any kind of communication of man ! It
is always thus in the ways of God. It is not only that
God uses one and another : this He does and we may
bless Him that so He does ; but the God who employs
means is also above them, and He needs now only to
these would be right if the reading had been really 'EWnvieTag and
not "E\\nvag~\ ; which I do not allow. For seeing the Jews, whom
he mentioned a little before, were partly of Cyprus, they must needs
be reckoned in that number, because the Jews count Cyprus a part of
Greece. But Luke distinguisheth them from those, whom he calleth
afterward 'EWnviarag [this is precisely where he is mistaken ; his
reasoning is sound, but his knowledge defective]. Furthermore,
forasmuch as he had said that the word was preached at the beginning
only by the Jews, and he meant those who, being banished out of
their own country, did live in Cyprus and Phenice, correcting this
exception, he saith that some of them did teach the Grecians. This
contrariety doth cause me to expound it of the Gentiles." Quite
right : only the true text delivers from the need of wresting the
force of a word, and is as simply as possible Greeks, not Grecians,
and means Gentiles without the smallest difficulty or discussion.
But it is still more strange as evidence of the slipshod criticism of
the Reformers that Beza, who was more of a scholar than his pre
decessors, uniformly edits 'EWrivtardig, and writes a blundering note
to the effect that it is here used in the sense of 'EWnvag. And yet he
had in his possession that famous Graeco-Latin Uncial (D) which he
presented to the University of Cambridge in 1581, which MS. sup
ports the Alexandrian.

THE ACTS OF THE APOSTLES. 77
draw out by circumstances the souls of some simple
Christian men who had faith and love to seek the
Gentiles without requiring the same vigorous and extra
ordinary means, under His mighty hand, as even the
apostle did. Great workman as Peter was, he required
the intervention of God in a vision to send him to do
a work that these unnamed brethren undertook in their
confidence of His grace, without any vision or sign
whatsoever. It seems to have been the working of
divine grace in their souls, and nothing else. At first
they were more timid ; they spoke only to Jews. By
and by the power of the gospel and the action of the
Holy Ghost fill their souls with desires as to the need
of others. The Gentiles were sinners : why should they
not dare to speak to the Gentiles ? " And the hand of
the Lord was with them," as we are told, " and a great
number believed and turned unto the Lord." But what
a rebuke is this to those that would make the church
to be merely a creature of government, or in any wise
to be of man's will, which is stiE worse. How blessed
to see that it is a real organic whole, not only a living
thing, but that He who is the spring of its life is
the Holy Ghost HimseK — a divine person, who can
not but answer to the grace of the Lord Jesus whom
He is come down to glorify.
Next we find Barnabas stirred up to another and a
characteristic enterprise. He had before this delivered
Saul from the effects of undue anxiety and distrust in
the minds of the disciples. He would have Saul to
return good for what I may venture to call a measure
of evil towards him. As there was need in the church
at Antioch, he goes and finds him. He had a conviction

78 INTRODUCTORY LECTURES.
that this was the instrument the Lord would use for
good. Thus we see that, while we have the angel of
the Lord in certain cases, the Spirit of the Lord ex
pressly in others, we have also simply the holy judg
ment of the gracious heart. This is aE quite right. It
is not to be treated as mere human arrangement. It
was not only right, but recorded of God that we might
see and profit by it. Barnabas was quite justified in
seeking Saul. "And it came to pass that a whole year
they assembled themselves with the church and taught
much people. And the disciples were called Christians
first in Antioch." The place once so famous for its
nicknames was now to give a name that will never
perish — a name of incalculable sweetness and blessing,
connecting Christ as it does with those that are His.
It was, no doubt, a Gentile title. There would be no
particular force in giving it to Jews, for all Jews
professed to be looking for Christ. What a wonderful
change for these poor Gentiles to know Christ for
themselves, and to be called after Christ ! AE was
ordered of God.
Then we find that if the church at Jerusalem had
become impoverished, the Gentiles minister of their
carnal things to them. Saul (as he is still called)
and Barnabas are made the channels of bringing the
contributions to the elders not named before. How
these elders were appointed, if indeed they were so
formally, does not appear. Among the Gentiles we
know that they were installed, as we shaE see a little
later, by apostolic choice. Whether this was the case
among the Jews scripture does not say ; but that there
were persons who had this responsible place among

THE ACTS OF THE APOSTLES. 79
them, as among the Gentile churches afterwards, we
see clearly.
Finally, and in few words (for I do not intend to say
more on chapter xii. to-night), we have the completing
of this second part of our narrative in this chapter.
We are given a striking prefiguration of the evil king
that will be found in the latter day ; he that will reign
over the Jews under the shadow and support of the
Gentiles as Herod was, and not less but more than his
prototype bent on the murder of the innocents, and
with his heart fuE of evil for others who will be
rescued by the goodness of the Lord.
James sheds his blood, as Stephen had before ; for
this Peter was destined by man, but the Lord disap
pointed him. The disciples gave themselves to prayer,
yet they little believed their own prayers. Neverthe
less we learn hence that they had prayer-meetings in
those days ; and so they gave themselves up to this
special prayer for the servant of the Lord, who did not
fail to appear by an agent of His providential power.
AE this confirms its having a Jewish aspect, regarded
as a type, and was very natural in James and Peter,
who had to do specially with the circumcision.
It is needless now to dweE on the scene, more than
just to point out that which is familiar, no doubt, to
many that are here — the manner in which the Lord
judged the apostate; for Herod — owned shortly after
by the people whom he had sought to please, dis
appointed in one place, but exalted in another — -was
hailed as a god ; and at that moment the angel of the
Lord deals with his pride, and he is devoured of worms

80 , INTRODUCTORY LECTURES.
— a sad image of the awful judgment of God that will
faE upon one who wiE sit "in the temple of God,
shewing himself that he is God."
In the portion which follows we shaE see the
manner of the Spirit of God;s working by the great
apostle of the Gentilqs.

APPENDIX.

It may he interesting to many readers to read as follows from
Mr. Edward A. Litton' s work on " The Church of Christ in
its Idea, Attributes, and Ministry; with a particular refer
ence to the Controversy between Romanists and Protestants."
There are, of course, imperfect expressions, inasmuch as the
truth itself is but partially apprehended ; but one is glad to
see views so decidedly in advance of ordinary evangelicalism,
with equal decision against mere churchism.
" In the opening chapters of the Acts of the Apostles, the
Christian dispensation is seen in actual operation; for that
with the descent of the Holy Spirit on the day of Pentecost
that dispensation properly commences will probably he ad
mitted by all parties. Moreover, in these chapters the Church
of Christ is first spoken of as in actual existence. What in
our Lord's discourses is a matter of anticipation or prophecy,
here appears as a matter of fact. Though not at first fully
aware of the great change which had taken place in their
religious standing, still less of its ultimate consequences, the
first believers at once formed a separate community in the
bosom of the Jewish theocracy ; a community having, for its
distinctive marks, adherence to the twelve Apostles, baptism
in the name of Christ, and the celebration of the Lord's

THE ACTS OF THE APOSTLES. 81
Supper* Thenceforth the Church becomes a matter of his
tory ; and its history is nothing less than that of the vicissi
tudes, prosperous and adverse, which the kingdom of God
upon earth has in the lapse of ages passed through.
" It has already been remarked that, far from intending to
establish a mere invisible fellowship of the Spirit, our Lord
contemplated His Church as having a visible existence, His
followers as collected into societies [that society called the
Church or assembly of God]. With this view He HimseK
instituted certain external badges of Christian profession, to
come into use when they should be needed, and took mea
sures to qualify a small and select company of believers, by
attaching them constantly to His person while His earthly
ministry lasted, and giving them a formal commission with
extraordinary powers, when He left the world, to preside
over the affairs and direct the organisation of Christian
societies. These essential conditions of the existence of any
regular society we find from the very first in being in the
Church : the Apostles were the officers, and, collectively, the
organ of the community; members were admitted into it by
baptism ; and they testified their continuance therein by
participating in the sacrament of Christ's body and blood.
As we advance further in the inspired history, we find addi
tions made to these simple elements of social fellowship ; the
organisation of the Christian society becomes more complex
and systematic ; questions of polity and order occupy no
small portion of the apostolic epistles ; and we have every
reason to believe, if not from Scripture alone, yet from the
unanimous voice of authentic history, that towards the close
* Is it not distressing to find, in this thoughtful production of one
in much above the traditions of men and the bias of party, the pal
pable omission of the grandest and most momentous distinction of
the church, namely, the presence of the Holy Ghost sent down from
heaven ? Unbelief here is alas ! characteristic of Christendom.
G

82 INTRODUCTORY LECTURES.
of the apostolic age Christianity had almost everywhere crys
tallised itseK into a certain, definite, and well known form
of ecclesiastical polity" (pp. 192, 193).
" St. Paul, in chap xiv. of the first epistle to the Corinth
ians, presents us with a graphic picture of the mode in which
Christians in the first age of the Church celebrated public
worship. The Sacrament of the Lord's Supper constituted
the visible symbol of their profession, and the pledge of their
union with Christ and with each other ; but the governing
function in the assembly was the ministry of the Word,
whether it assumed the extraordinary forms of 'tongues'
or a 'revelation,' or 'prophecy,' or 'the interpretation of
tongues,' or consisted of the stated instruction of regular
pastors and teachers. Among the various spiritual gifts then
common in the Church, the chief place was to be assigned to
prophecy ; for ' he that prophesieth speaketh unto men to
edification, and exhortation, and comfort.' Of any typical or
sacrificial element, St. Paul makes no mention : the whole
service, with the exception of the Lord's Supper, was mani
festly homiletic or verbal. That the gifts mentioned in the
chapter were, for the most part, extraordinary, and in pro
cess of time were to cease, makes no difference as regards the
argument ; for it is the essential character of Christian wor
ship, not the particular vehicle of its expression, that is the
point now under consideration" (pp. 256, 257).
"The Church of Christ was not properly in existence
before the day of Pentecost ; much less did she, before that
era, go forth on her mission to evangelize* the world. A
body of believers indeed had been by Christ gathered out of
the Jewish people to be the first recipients of the Pentecostal
* It is well to avoid a figure which churchism has ever turned to
its own aggrandisement and the Lord's dishonour. The Church
neither preaches nor teaches, but Christ sends those who evangelize
the world and teach the Church.

THE ACTS OF THE APOSTLES. 83
effusion ; but before that event, this body could not be called
distinctively His Church. It is, then, nothing hut the fact,
that the invisible Church, or rather that which in the Church
is invisible, preceded that which is visible. The spiritual
power which wrought so wonderful a change in the Apostles
must first descend from heaven, and give to the Church its
inner form as its spiritual characteristic ! afterwards the
Apostles preach and organize. Eirst, there are saints, or men
in whom Christ is formed by an invisible operation of His
Spirit, whose origin, however, is not unknown ; then these
saints proceed to execute their appointed mission" (p. 272).
"Were the question put to a person of plain understand
ing, unacquainted with the controversies which have arisen
on the subject, What, according to the Apostolic Epistles, is
a Christian Church, or, how is it to be defined? he would
probably, without hesitation or difficulty, reply, that a Chris
tian Church — as it appears, for example, in St. Paul's epistles
— is a congregation or society of faithful men or believers,
whose unseen faith in Christ is visibly manifested by their
profession of certain fundamental doctrines, by the adminis
tration and reception of the two sacraments, and by the exer
cise of discipline. He would direct attention to the fact,
that the ordinary greeting of St. Paul, at the beginning of
each epistle, is to the ' saints and faithful brethren ' con
stituting the Church of such a place, fellow-heirs with him
self of eternal life ; and that throughout these compositions,
the members of the Church are presumed to be in living
union with Christ, reasonings and exhortations being ad
dressed to them, the force of which cannot be supposed to be
admitted, except by those who are led by the Spirit of God ;
in short, that the members of the Corinthian or the Ephesian
Church are addressed as Christians ; and a Christian is one
who is in saving union with Christ."
" In proportion to the apparent simplicity of the question,
g 2

84 INTRODUCTORY LECTURES.
would be his surprise to hear it affirmed that he is mistaken,
and that, in addressing a Christian society as a congregation
of Christians, St. Paul merely regards it as a society of men
professing the same faith, and participating outwardly in the
same sacraments (it being immaterial to the idea whether
they possess saving faith or not) ; a society invested with
spiritual privileges, but not necessarily realizing those privi
leges, and that, consequently, we must lower the import of
the terms, 'saints' and 'faithful in Christ Jesus,' to signify
outwardly dedicated to God, and professing with the lips the
doctrines of Christianity  That the mode of inter
pretation alluded to involves a deviation from the obvious
meaning of the New Testament phraseology is not, indeed,
sufficient reason for -at once rejecting it; but it does warrant
us in requiring that the necessity for such deviation shall be
clearly made out. And in the present case this requirement
is the more reasonable from the circumstance that the Apos
tles umformly identify themselves, as regards their Christian
standing and hopes, with those to whom they write. ' Blessed
be the God and Eather of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings in Christ; ' 'that I may
be comforted by the mutual faith both of you and me ; ' —
did St. Paul, when he thus wrote, regard himseK as but
nominally interested in the blessings of redemption ? Was
his faith nothing more than a profession of Christian doc
trine ? If he must have meant something more than this ; if
his own faith and his own sanctity were living and real, the
effect of the Holy Spirit's operation; then, inasmuch as he
makes no distinction as regards this point between himself
and those whom he addresses, we must suppose that he looked
upon them also as real saints and believers. The language
of the inspired writers of the New Testament is the expres
sion of that Christian experience, or conscious participation
in the blessings vouchsafed through Christ, which the Holy

THE ACTS OF THE APOSTLES. 85
Ghost had shed abroad in their hearts : their idea therefore
of a saint, or a believer, being derived from their own
spiritual consciousness, must have been the highest of which
the words will admit. But in the sense in which they sup
posed themselves to be Christians, do they, to all appearance,
apply that title to those to whom they write" (pp. 280-283).
To the argument drawn from the use of similar terms
under the Mosaic covenant in a merely national and external
sense to prove that they mean the same, and nothing more,
under the gospel, our author answers, "Here, in fact, is the
real source of the error. While the typical character of the
Mosaic institution in general is recognised, it has not been,
sufficiently borne in mind that the Jewish nation itself in its
external or political aspect, was a type, and nothing more,
of the Christian Israel  We have only to extend
this undoubted principle of interpretation to the Jewish
people itseK in its national — that is, its legal — character, to
perceive that the terms by which, in the Old Testament, its
privileges are expressed, assume, when apphed to Christians,
a different meaning, or rather betoken the spiritual realities
of which the former were but the types" (pp. 286, 287).
" To all this, however, it will be rephed, that the nature
of a visible church, which we know must in all cases be a
body of mixed character, as well as the actual state of
several of the churches to whom St. Paul addressed his
epistles, forbid the supposition that, in terming them com
munities of saints and believers, he could have used these
words in their highest signification. This is the second
difficulty which it is conceived lies in the way of our inter
preting the apostle's language literally. But a moment's
reflection will show that the difficulty is only imaginary.
We must recollect that in the Apostolic Church an effective
discipline — the very idea of which seems to be lost amongst

86 INTRODUCTORY LECTURES.
us — existed. By means of this discipline, they having been
separated from the society whose overt acts were contrary to
their Christian profession, the apostle, not being endowed
with the divine prerogative of inspecting the heart, was
compelled to take the rest at their profession, and to deal
with them as real Christians so long as there was no visible,
tangible proof to the contrary  Without pronouncing
upon the state of individuals in the sight of God, he assumed
the whole body to be what they professed to be — a body of
real Christians. Eor it must be remembered that, however
far his profession may be from being a true one, every pro
fessor of Christianity professes to be a true, not a mere
nominal, Christian. Except on this assumption the apostle
could not have proceeded to enforce Christian duties by
Christian motives " (pp. 298, 299).
" Nor is there any weight in the objection that many of
these primitive Churches were very defective in doctrine or
in practice, or in both; that St. Paul speaks of the Corin
thians as being, on account of their divisions, ' carnal,' and
not 'spiritual,' as 'babes in Christ,' and sharply reproves
them for their laxity of discipline in the case of the inces
tuous person, and their want of discipline in the celebration
of the Lord's Supper. Eor it is not maintained that the first
Christians, any more than those of our own day, were or
could be perfect; and all that can be fairly gathered from
what St. Paul says of the Corinthians is, that they were
imperfect and inconsistent. In the remarks sometimes made
upon this subject it seems to be assumed that there is no
medium between our affirming of persons that they are not
perfect Christians, and that they are not Christians at all;
whereas in fact there is no Christian, however holy, who
comes up to the ideal of Christian practice. ... To return
to the case of the Corinthians : — on what principle, let us
ask, did St. Paul reprove them for their inconsistencies?

THE ACTS OF THE APOSTLES. 87
Did he address them as absolutely destitute of the vital
principle of grace, or as possessing it, but needing exhortation
to walk conformably thereto ? The latter is, unquestionably,
the ground which he takes " (pp. 302, 303).
" Christianity, as it appears in the New Testament, knows
nothing of the atomistic theory of modern independentism.
There can be little doubt that, even in the apostolic age, the
church of each considerable city — such as Eome or Ephesus
— consisted, not of one congregation, but of several, who
were collectively styled the church of that place ; certain it
is that such was the case towards the close of the first
century. It could not be otherwise. The expansive power
of Christianity called it to break forth on all sides ; and
speedily the original congregation, or in modern language the
mother church, of each city gave birth to other societies of
Christians in the surrounding neighbourhood. ... No notion
is more at variance with the spirit of apostolic Christianity
than that of societies of Christians existing in the same
neighbourhood, but not in communion with each other, and
not under 'common government'" (pp. 449, 450).
" It is a perilous mode of reasoning, and likely to lead to
universal scepticism, to maintain, for the sake of theoretical
consistency, that the visible fruits of the Sphit do not pos
sess a sufficiently distinctive character to enable us to pro
nounce where they are and where they are not : not to
mention that the sin of denying the evident operation of the
Holy Spirit is spoken of by our Lord in terms far too awful
not to make us tremble at the thought of verging towards it.
The fruits of the Spirit, whether they be produced within
our own inclosure or beyond it, are always the same, and
always to be recognized; otherwise our Lord would never
have given us the simple test whereby we are to distinguish
false from true prophets — 'by their fruits ye shall know
them.' If men profess themselves not to be able to do so,

88 INTRODUCTORY LECTURES.
they simply profess that they have neither consciences nor
moral sense." [Alas ! the power of the Spirit to this end is
lost sight of.] . . .
" One visible manifestation, then, of the sanctity of the
Church is the holy walk and conversation of individual
Christians ; but there is another, and more formal, mode in
which she professes herself to be holy, and that is, by the
exercise of discipline. The personal holiness of the Chris
tian is a property of the individual, not of the society as
such; hence a professing Christian society, however large a
proportion of holy men it may contain, does not predicate
of itself that it is a part of Christ's holy Church as long as
it exercises no formal official act implying that assumption.
The exercise of discipline is the true and legitimate expres
sion of the sanctity of a visible Church considered as a
society. Hence the great importance of discipline. It is not
merely that the absence of it operates injuriously upon the
tone and standard of piety within the Church ; it affects the
claims of the society as such to be a legitimate member of
the visible Church Catholic. A Christian society which
should openly profess to dispense with discipline, and tolerate
on principle open and notorious evil doers [or still worse
heretics, Antichrists, or their abettors] within its pale, would
thereby renounce its title to one of the essential attributes of
the Church ; it would sever all ostensible connexion bet-ween
itself and the true Church [or rather Christ and His sacrifice :
see 1 Cor. v.], of which sanctity is an inseparable property;
in short, it would unchurch itself. Eor every particular
church is so called on the supposition of its being a manifes
tation, more or less true, of the one holy Church — the body
of Christ. . . . How essential to the idea of a Church the
exercise of discipline is, may be seen from the embarrassing
contrarieties between theory and practice which the virtual
suspension of it in the Church of England is constantly
occasioning" (pp. 515-517).

THE ACTS OE THE APOSTLES.
Chaps, xiii. -xx.
We now enter on the missionary journeys, as they are
called, of the apostle Paul. The work, under the Spirit,
opens to the glory of the Lord. Not merely are Gentiles
met in grace and brought into the house of God-: He
had already wrought in their souls individually — this
we have seen before, in Peter's mission to Cornelius and
his household ; but grace goes out henceforth in quest
not of Jews only but of Gentiles, as the special sphere
which was assigned to Paul by God, and this also in
co-operation with the other apostles ; for thus they had
agreed. But there are preliminary circumstances of no little
interest and moment, which the Spirit of God has been
pleased to give us before the record of these journeys.
I have read at the beginning of chapter xiii. the prin
cipal scene of this kind. Saul of Tarsus had already
been called, but here we have a formal act of separation.
This is the true description of it in scripture. It was
in no way what men call " ordination." This he takes
particular pains to deny in explicit terms. It was not
only that man was in no sense the source of ministry;
for this would be, no doubt, disavowed by the godly
everywhere; but he employs the strongest words in

90 INTRODUCTORY LECTURES.
showing that it was not by men as the channel. As
there are cases where man is the channel of conveying
both a gift and authority, we can see how artfulness or
ignorance can readily enough embroil the entire subject,
and thus prepare the way for the building up of the
clerical system. There is no ground for it in scripture.
Ministry there is, and as a distinct though connected
thing, an official charge : both are beyond question.
These two things are clearly recognized by the Holy
Ghost. Here we have nothing of official charge. So
far as the apostle Paul had both a gift and a charge,
and he had both (and the apostleship differs from the
gift of a prophet as well as the rest in this, that it is
not a gift only but a charge), all had been settled
between the Lord and His servant. But now it pleased
God at this particular epoch to call forth Barnabas, who
was a kind of transition link between the twelve, with
Jerusalem for their centre and the circumcision for their
sphere, and the free and unfettered service of Paul
among the Gentiles. It pleased Him to separate these
two chosen vessels of His grace for the work to which
He was calling them.
Let us look for a moment at the state of things at
Antioch before we pass on. "And there were in the
church" (or assembly) "that was at Antioch [certain]*
prophets and teachers." What is commonly called a
stated ministry was there. All should give full weight
to facts which if denied or overlooked would only
weaken the testimony which God has given.
It is the continual effort of those who oppose
* The best uncials, cursives, and ancient versions, omit nv'tg,
"certain."

THE ACTS OF THE APOSTLES. 91
the truth of the church, and who deny the present
ruined condition of it, to insinuate against such as have
learnt from God to act on His own word, that they set
aside ministry, and more particularly what they call
" stated ministry." They do nothing of the kind. They
deny an exclusive or one-man ministry. They deny that
abuse of ministry which would shut out of its own
circle the operation of all gifts but one, which is jealous
of every other save by its own will or leave, which has
no sufficient confidence in the Lord's call or in the
power of the Holy Ghost given for profit, which con
sequently makes a duty of both narrowness and self-
importance through a total misunderstanding of scrip
ture and the power and grace of God. Not for a moment
do I deny that all who are in any definite measure
taught of God as to His will in the service of Christ
must disavow clericalism in every shape and degree as
a principle essentially and irreconcilably opposed to the
action of the Holy Ghost in the church.
But it is important to affirm that none understand
the action of the Spirit who expose themselves and
the truth (which is still more serious) to the deserved
stigma of denying the real abiding-place of ministry.
This is not in anywise the question. All Christians who
have light from God on these matters acknowledge
ministry to be a divine and permanent institution. It
is therefore of very great importance to have scriptural
views of its source, functions, and nmits. The truth of
scripture, if summed up as to its character, amounts to
this — that ministry is the exercise of a spiritual gift.
This I believe to be a true definition of it. The minds
of most Christians are encumbered with the notion of a

92 INTRODUCTORY LECTURES.
particular local charge. Such a charge is altogether
distinct from ministry : it is only confusion to suppose
that they are the same thing, or inseparable. Ministry
in itself has nothing to do with a local charge. The
same person, of course, may have both : this might or
might not be.
A man, for instance, as we find in the case of Philip
and others, might have a local charge at Jerusalem;
and there we saw the church choosing, because it was
that kind of office which had to do with the distribution
of the church's bounty. This is the principle of it.
What the church gives the church has a voice in. But
the Lord gave Philip a spiritual gift, and there the
church bows and accepts, instead of choosing. In point
of fact the particular gift that Philip received from the
Lord was not one that properly finds its exercise within
the assembly, but rather without : he was an evangelist.
But this establishes what I have been asserting; that
is, that you may have a person without a charge who
has a very special gift, and this for public ministry.
The elders or bishops, of whom we shall hear more
by-and-by, had a still more important charge. It was
the office of oversight, or of a bishop, that was found in
every fully- constituted assembly where there could be
time for the development of that which was requisite
in order to it. But whether there were charges or none,
whether the due appointment was or was not, the Lord
did not fail to give gifts for the carrying on of His own
work. Now those persons who possessed gifts exercised
them, as they were bound to do; for here was no question
of appointment, and indeed their exercise had nothing
whatever to do with the leave, permission, or authority

THE ACTS OF THE APOSTLES. 93
of any, but solely flowed from the Lord's own gift. This
was properly ministry in the word. But there never
was such an idea broached, still less acted on, as the
exclusive ministry which in modern times has been set
up, as if it were the only right thing in theory or
practice. In point of fact it is thoroughly wrong, not
only not defensible by the word of God, but flagrantly
opposed to it.
Here, for example, we have the picture of an assembly
drawn by the Spirit. It is the more instructive, because
it cannot be pretended that here, as in the church at
Jerusalem, there were elements which savoured of the
anterior or Jewish state of things. It was among the
Gentiles. It was where Saul himself laboured ; but then
there were other servants of the Lord beside Saul, — as
Barnabas, and Simeon, and Lucius, and Manaen. Nor are
these mentioned as if they were the only persons who
there exercised the gifts of prophecy and teaching : no
doubt they were the more important men. "As they
ministered to the Lord, and fasted, the Holy Ghost said,
Separate me Barnabas and Saul" (for he is still called
Saul, which was his Hebrew name) "for the work where-
unto I have called them." It was the Lord that called
them. But there is more than this : the Holy Ghost can
also set apart among the servants to a peculiar ser
vice. This is emphatically brought in when it was a
question of Barnabas and Saul. Not, of course, but
that the Holy Ghost had to do with the action of a
Peter, or a John, or of any others that have come before
us in the previous accounts of this book; but it is
expressly said here — and not without an admirable rea-

94 INTRODUCTORY LECTURES.
son, and of the deepest interest to us, because God is
here preparing the road and instructing His servants as
to His ways, more particularly in the church among the
Gentiles. Hence, the Holy Ghost comes into a very
decided and defined prominence here : " Separate me
Barnabas and Saul for the work whereunto I have called
them." The Holy Ghost is in the church ; He is per
sonally acting, and not merely as giving power, but in
distinct and special call. It is, no doubt, subordinate
to the glory of the Lord Jesus, but, nevertheless, as a
divine person must who does not abnegate His own
sovereignty, so it is said " as he wiE."
" And when they had fasted and prayed, and laid
their hands on them, they sent them away." This was
not to confer authority, which would set one scripture
against another. Galatians i. 1 denies such an inference.
We shall find, before we have done with the history,
what the character of this action was, and wherefore
hands were laid upon them : the end of chapter xiv.
explains it to us. It is said there (verse 26) that they
sailed to Antioch (which was the starting-point), from
whence " they had been recommended to the grace of
God for the work which they fulfilled." Such, then,
was the object and meaning of the hands laid on Bar
nabas and Saul. It was not the presumptuous thought
that men, who were really inferior to themselves
spiritually, could confer upon the apostles what they did
not themselves possess to the same extent ; it was but
a fraternal recommendation to the grace of God, which
is always sweet and desirable in the practical service
of the Lord. " So they, being sent forth by the Holy
Ghost:" nothing can be more distinct than the place

THE ACTS OF THE APOSTLES. 95
that the Spirit of God has assigned Him, nothing more
emphatic than the manner in which the inspired writer
draws attention to the fact in these commencing verses.
All now depends upon His power : He is on earth, the
directing power of all that is carried on. That power
does not belong to the church, which has indeed
responsibility in the last resort in the judgment of evil,
but otherwise never can meddle with ministry except
to the dishonour of the Lord, its own hurt, and the
hindrance of ministry. On the the other hand, ministry
never can meddle with what properly belongs to the
church. They are two distinct spheres. The same
person, of course, may be a minister while he has his
place as a member in the body of Christ. But as he is
not permitted to use his ministry to override the church
in any respect, but rather to subserve its right action,
helping it on as far as may be in his power by the
Holy Ghost, so on the other hand the church can in
nowise rightly control that ministry which flows not
from the church, but directly from the Lord.
The present state in nowise alters or modifies the
principle : on the contrary, it is an immense comfort
that as ministry never did flow from the church, so the
present broken state of the church cannot overthrow the
place and responsibility of those who minister in the
word. The fact is they are quite distinct, although co
ordinate, spheres of blessing.
Barnabas and Saul go forth, then, to Cyprus, the
native place of Barnabas ; and coming there they preach
the word of God in the synagogues of the Jews. There
is great care, and so much the more because Saul was
apostle of the Gentiles, to go to the Jews ; and it is

96 INTRODUCTORY LECTURES.
lovely to see the ways of God in this respect. Above
all others Luke, as we know, brings out the Lord Jesus
Christ HimseK in His grace towards the Gentiles.
Nevertheless there is no gospel so eminently Jewish as
Luke's in its commencement,- — not even Matthew's. We
have no such scene in the gospel of Matthew, and still
less in Mark's or John's, — no such scene of the temple
both of the exterior and interior. We have no such
account of the godly Jewish remnant. We have no
such care in showing the obedience of Joseph and Mary
to the requisitions of the law as in the first two chap
ters of the gospel of Luke. The fact is, that what is
shown first in the gospel, then in the Acts, is "to the
Jew first and also to the Gentile." And so we find in
the service of these blessed men who now go forth.
They had, by the way, also, we are told, John to their
minister. We must not make an ecclesiastical institu
tion out of this. No doubt the expression might to
ignorant minds convey some such notion. Nor do I
pretend to say what might have been the motives
of those who translated it so as to give such a colour
to the passage. ManKestly, however, the thing were
absurd ; because it would be, not a ministry to others,
but to Paul and Barnabas. Clearly therefore Mark's
service lay here, I suppose, in searching out proper
lodgings, and getting people to hear the apostles preach,
and that kind of care which a young man would be
expected to bestow on those whom he was privileged to
accompany and attend in the work of the Lord.
On this occasion they met with the deputy of the
island, Sergius Paulus, who was besieged by the efforts
of a certain sorcerer that sought to exercise and retain

THE ACTS OF THE APOSTLES. 97
influence over the mind of the great man. But the time
was come for falsehood to fall before the truth. When
he therefore attempted to turn his old arts against the
gospel, and those that were the instruments of bringing
it to the island, God asserted His own mighty power.
For when Elymas withstood Barnabas and Saul, Saul,
"who also is called Paul" (the Spirit of God taking this
opportunity of bringing forward his Gentile name in a
mission that was to be pre-eminently among the Gen
tiles, although beginning with the Jew according to the
ways of God), being then filled with the Holy Ghost,
sets his eyes on the evil worker, gives him his true
character, searches him through and through, and, more
than this, pronounced a sentence, a judicial sentence,
from the Lord, which was at once accomplished. As
we are told, " Immediately .there feU upon him a mist
and a darkness, and he went about seeking some to lead
him by the hand." It was the sad sign of his guilty race,
the Jews, who, by their opposition to the gospel of the
grace of God, and more particularly among the Gentiles,
are now doomed to the same blindness after a spiritual
sort. " Then the deputy, when he saw what was done,
believed, being astonished at the doctrine of the Lord."
Beautiful contrast with Simon Magus ! What astonished
Simon Magus was the power displayed; what astonished
the deputy was the truth. The admiration of power is
natural to man, and particularly to fallen man. He,
conscious of his weakness, covets the power that he
would like to wield, having still the consciousness of
the place to which he was called, but from which he has
fallen ; for God put every creature under him, and
although through sin he is fallen from his estate, he has
H

98 INTRODUCTORY LECTURES.
in nowise abandoned his pretensions, and he would fain
have the power that would enable him not to hold up
only, but to reverse if possible the sad consequences of
the fall. Delight in the truth, a heart for that which
God reveals, flows only from the Holy Ghost ; and this
was the happy portion of the deputy. He believed, and
believed after a very different sort, with a divinely
exercised conscience by the power of the Spirit, in
stead of a merely intellectual credit receiving upon
evidence that which approved itself to the judgment
of his mind.
Next we read of Paul and his company, for from this
moment he takes the chief place, and others are desig
nated because of their companionship with him. Was
this place in anywise contrary to the will of the Lord ?
Was it not thoroughly according to it ? We all know
that there is sometimes a little jealousy of any such
spiritual influence. I cannot but think, however, that
the feeling is owing more to the natural independence
of the mind, than the simplicity that delights in the
working of the Holy Ghost and the sanctioned expres
sion of God's holy word. I say, then, that Paul and his
company "loosed from Paphos, and came to Perga in
Pamphylia : and John, departing from them (for he
was not at all in faith up to the level of the work — at
any rate of Paul), returned to Jerusalem," his natural
home. The others proceed on their way to Antioch in
Pisidia, and there they are found on the sabbath-day
in the synagogue. " And after the reading of the law
and the prophets, the ruler of the synagogue sent unto
them, saying, Ye men and brethren, if ye have any

THE ACTS OF THE APOSTLES. 99
word of exhortation for the people, say on." What a
painful contrast with that which is found in Christen
dom ! Even among the poor Jews, spite of all the
coldness and narrowness of their system, there was then
a greater openness of heart, and a simplicity to receive
whatever could be communicated, than one sees where
there ought to be the rivers of living water, — where
there should reign the cherished desire among all that
belong to the Lord, that the best help at all cost be
rendered to every saint of God, as well as to every poor
perishing sinner. However, here among these Jews, the
rulers were anxious to get all the help possible from
others for the understanding of the word of God, and
for its just application. Although they knew nothing
whatever of Paul and Barnabas (except, of course, that
they were Jews, or looked like them), they called on
them forthwith to address all. "And Paul beckoning
with his hand said, Men of Israel, and ye that fear
God." There were proselytes as well as children of Jacob.
Many Gentiles had renounced idolatry in all the great
cities where Jews were found at this time. Undoubtedly,
so far, Judaism had prepared the way for the Lord
among the nations of the earth, in whose midst Jews
were scattered. Disgust had grown up in the Gentile
mind. The abominations of Paganism had risen up to
a fearful height. At this very time there were not a
few who though Gentiles were not idolaters (and you
must bear this in mind), and really did fear God.
To all these Paul addresses himself: "The God of this
people of Israel chose our fathers, and exalted the people
when they dwelt as strangers in the land of Egypt, and
H 2

100 INTRODUCTORY LECTURES.
with an high arm brought he them out of it." The
history is pursued until he comes to David, as the
object, of course, was to bring in the Son of David;
for the apostle, led of the Lord, speaks with that con
siderate skill which love does not fail to use, formed
under the Spirit of God. Thus having brought in the
Messiah, we are shown how He had been announced by
the Baptist. There was no collusion about it. John
had first preached, before His coming, the baptism of
repentance to all the people of Israel. As he fulfilled
his course, he acknowledged that he was not the
Messiah. Thus God gave an admirable witness of the
Messiah that was just at hand. It was no question of a
great man, or great deeds, but of God's accomplishing
His purpose. Had a particle of ambition influenced
John, he, with an immense following among the people,
might readily have set up to be the Messiah himseK.
The truth was, that he was not the Bridegroom but His
friend, and the fear of God shut out these base desires,
and he felt it his joy and his duty to do the will of God,
and be the witness of Him that was coming.
Thus Paul announces the Messiah himself. "Men
and brethren, children of the stock of Abraham, and
whosoever among you feareth God, to you is the word
of this salvation sent." Next he brings boldly forward
the awful position in which the Jews had put them
selves. "They that dwell at Jerusalem, and their
rulers, because they knew him not, nor yet the voices
of the prophets which are read every sabbath day, they
have fulfilled them in condemning him." Along with
spiritual blindness there was as usual the grossest want
of common righteousness. "And though they found

THE ACTS OF THE APOSTLES. 101
no cause of death in him, yet desired they Pilate that
he should be slain. And when they had fulfilled all
that was written of him, they took him down from the
tree, and laid him in a sepulchre." God was against
them, and as for the man whom they had crucified, He
" raised him from the dead : and he was seen many
days of them which came up with him from Galilee to
Jerusalem, who are his witnesses unto the people. And
we declare unto you glad tidings, how that the promise
which was made unto the fathers, God hath fulfilled the
same unto us their children, in that he hath raised up
Jesus." It is not warrantable to say "raised up Jesus
again." You may read it either "raised up Jesus'' or
" raised Jesus again;" but you cannot give both. The
word cannot at the same time include both, though it
may in certain cases, according to the context, mean
either. The proper rendering here is "raised up Jesus."
This is the meaning required by the facts. It refers to
Jesus given to the Jews as the Messiah according to
the prophets. It is also the commonest thing possible
for the word to apply to resurrection. But then in
itself it takes in a much wider range than simply resur
rection. The word "raised up" requires "from the
dead" to make it definitely mean resurrection. But
this is not the case here, till we come to verse 34. I
therefore believe that resurrection is not meant in the
earlier text at all, but raising up Jesus as the Messiah,
as it is also written in the second Psalm : " Thou art
my Son : this day have I begotten thee." This is con
firmed, and I think proved by the next verse, where we
have the additional statement: "And as concerning

102 INTRODUCTORY LECTURES.
that he raised him up from the dead." Thus we have
two distinct steps : — verse 33 affirms that God had
fulfilled the promise in raising up the Messiah in the
earth for His people ; verse 34 adds that, besides this,
He raised Him up from the dead. This is important,
because it serves as a key to the true application of the
second Psalm, which is often, and I believe mistakenly,
applied to the resurrection. The reference is to the
Messiah, without raising the question of actual bodily
resurrection, which is first introduced distinctly in Psalm
xvi., though implied in Psalm viii. So, in the Apostle's
discourse, the resurrection from the dead is founded not
upon the second Psalm, but on a well known passage
in the prophet Isaiah (lv. 3), and also in the sixteenth
Psalm already referred to.
But here the apostle (instead of pointing out that God
had made the rejected Jesus to be Lord and Christ,
which was Peter's doctrine, and, of course, perfectly
true) uses it according to his own blessed line of truth,
and urges on their souls, that "through this man is
preached unto you the forgiveness of sins ; and by him"
(not the Jew alone, but) " all that believe are justified
from all things from which they could not be justified
by the law of Moses." Thus early, vigorously, and
plainly did the apostle proclaim this great truth — no
doubt for all among the Jews who bowed to it, but
stated also in terms that should embrace a Gentile
believer even as an Israelite. The law of Moses could
justify from nothing. "All that believe are justified
from all things." The whole is wound up by a solemn
warning to such as despise the word of the Lord, and
this founded on or rather cited from more than one

THE ACTS OF THE APOSTLES. 103
of their own prophets. (Compare Isaiah xxix. and
Hab. i.)
"And when the Jews were gone out of the synagogue,
the Gentiles besought that these words might be
preached to them the next sabbath. Now when the
congregation was broken up, many of the Jews and
religious proselytes followed Paul and Barnabas : who,
speaking to them, persuaded them to continue in the
grace of God. And the next sabbath day came almost
the whole city together to hear the word of God." This
stirred up the Jews : it was a new element, and kindled
their jealousy at once. We have had the irritation and
the murderous opposition of the Jews in Jerusalem.
We can understand that they disliked what they con
sidered a new rebgion, which claimed to come with the
highest sanction of the God of Israel, more particularly
as it made them feel to the very quick their own sins,
their present and past resistance of the Holy Ghost, as
well as their recent slaughter of their Messiah. But a
new feature comes out here which the Spirit of God
lets us see henceforth in all the journeys and labours of
the apostle Paul; that is, the hatred which the un
believing Jews felt at the preaching of the truth to the
Gentiles. "When the Jews saw the multitudes, they were
filled with envy." The scene now lay outside among the
nations whom they despised. If the gospel were a lie,
why feel so acutely? It was not love or respect for
Gentiles. But Satan stirred up, not now simply their
religious pride but their envy, and, filled with it, they
"spake against those things which were spoken by
Paul, contradicting and blaspheming."
The law had never wrought such a change among men.

104 INTRODUCTORY LECTURES.
It might correct the grossness of idolatry and condemn its
folly, thereby some here and there might fear God ; but
it never did win hearts after such a sort. Thus the evil
of their own hearts was brought out among the Jews,
and the more in proportion as the might of the grace of
God proved itself in attracting souls to the Lord. "Then
Paul and Barnabas waxed bold, and said, It was neces
sary that the word of God should first have been spoken
to you." How wondrous and how beautiful the ways
of divine love ! " But seeing ye put it from you, and
judge yourselves unworthy of everlasting life" — how
solemn to judge oneself unworthy of everlasting IKe, as
every unbeliever does ! — -" lo, we turn to the Gentiles."
This was spiritual wisdom; but was it simply
instinct? It was not. There may have been those
that turned to the Gentiles from no deeper or more
defined reason, as we saw last night. There were those
who perceived that the gospel was too great a boon
to be confined to the ancient people of God, that it
was adapted to the universal need of men, and that
it became God's grace to let it forth to the .Gentiles ;
and they acted on their conviction, and the Lord was
with them, and many believed. But it was not spiritual
instinct here : it was a still holier and lowlier thing, yet
higher and more blessed. It was intelligent obedience,
where it might not be supposed that one could find a
sufficiently clear direction. But the eye of love can
discern ; it is ever on the alert to obey from the heart.
"Eor so," says he, "hath the Lord commanded us,
saying, I have set thee to be a light of the Gentiles."
What had this to do with Paul and Barnabas ? Every
thing. Beyond controversy Christ is directly in view of

THE ACTS OF THE APOSTLES. 105
the prophet, and perhaps some would be disposed to
shut up the words only to Christ ; but not so the Holy
Spirit, who therefore extends its bearing to Paul and
Barnabas. Did not Paul afterwards write "to me to
live is Christ"? Christ was all to them. Christian
faith appropriates to itself what was said to Him. What
a place is this ! what a power in His name ! No doubt
it was heretofore a hidden mystery that man should be
so associated with a Christ rejected by (and so separated
from) the ancient people of God. But what said He to
the man despised and set at naught by them ? This
was the very time when the Messiah, lost to Israel,
becomes, in a new and intimate way, the centre for
God to associate fully in grace with Him. Thus what
belongs to Him belongs to them, and what God says
about Him is direction for them. " I have set thee to
be a light of the Gentiles, that thou shouldest be for
salvation unto the ends of the earth."
There was no rashness or presumption, but the sound
est wisdom in this. Was it only for the Apostles ? Is
there no principle in this of all importance for us, my
brethren? Does it not prove distinctly that it is not
merely where we get a bteral command that we may
and ought to discern a call to obedience ? The apostles,
as men of faith, were bold about it : " For so hath the
Lord commanded us." Yet, I suppose, not two souls
besides in the whole earth would have seen a command
to them. Unbelief would have asked proof, and have
been ill-satisfied ; but faith, as evermore, is happy and
makes happy. "And when the Gentiles heard this,
they were glad, and glorified the word of the Lord : and
as many as were ordained to eternal life believed. And

106 INTRODUCTORY LECTURES.
the name of the Lord was published throughout all the
region." But the Jews were not to give up their envy.
The greater the blessing, the more their hearts were
vexed with it. " The Jews stirred up the devout and
honourable women." They were more open, doubtless,
to their efforts ; and so were "the chief men of the city."
As faith looks to God and the truth, unbelief flies to
influence of one kind or another, — of females on the
one side, and of great men on the other. Thus they
raised persecution against Paul and Barnabas, and ex
pelled them out of their coasts. " But they shook off
the dust of their feet against them, and came unto
Iconium. And the disciples were filled with joy, and
with the Holy Ghost." As the enemy makes good the
occasion of evil, so God turns the wickedness of the
adversary to the blessing of His own.
The apostles pass thence into another place; they are,
as ever, unwearied in their love. There is, perhaps, no
feature more noticeable and instructive than the fact,
that nothing turns away the heart of Paul from the
poor Jews. He loved them with an unrequited affection;
he loved them spite of all their hatred and their envy.
Into the synagogue he went again here (as in each new
place that he visits), and so spake, " that a great multi
tude both of the Jews and also of the Greeks believed.
But the unbelieving Jews" (they were generally just
the same to Paul in one place as in another) " stirred
up the Gentiles, and made their minds evil affected
against the brethren. Long time therefore abode they
speaking boldly in the Lord, which gave testimony unto
the word of his grace, and granted signs and wonders
to be done by their hands. But the multitude of the

THE ACTS OF THE APOSTLES. 107
city was divided : and part held with the Jews, and
part with the apostles. And when there was an assault
made both of the Gentiles, and also of the Jews with
their rulers, to use them despitefully, and to stone them,
they were ware of it, and fled." They thus bowed to
the storm. Nothing at all of what men call heroism
marked the apostles ; there was what is very much
better — the simplicity of grace: patience is the true
wisdom, but God only can give it.
They go accordingly elsewhere, and there preach
the gospel. At Lystra, which they visited, the case
came before them of a man crippled in his feet, "im
potent in his feet," who had never walked. Paul,
perceiving that he had faith to be healed, beholds him
steadfastly, and bids him stand upright on his feet. The
Lord at once answering to the call, the man leaped and
walked. " And when the people saw what Paul had
done, they lifted up their voices, saying in the speech
of Lycaonia, The gods are come down to us in the like
ness of men." Accordingly they caEed Barnabas (who,
it is evident, had the more imposing presence) Jupiter;
and Paul, because he was the more eloquent of the two,
they designated Mercury. "Then the priest of Jupiter"
— for the city was famous for its devotedness to the
so-called father of gods and men,- — "brought oxen
and garlands into the gates, and would have done
sacrifice." "Which when the apostles,* Barnabas and
Paul, heard of, they rent their clothes, and ran in
* So the Spirit of God calls them both; and it is an important
point to observe ; it is not restricted to the twelve. Here we find the
Holy Ghost acted in this manner. We have apostleship entirely
apart from the twelve tribes of Israel. And not merely is Paul apostle,
but Barnabas was recognized also.

108 INTRODUCTORY LECTURES.
among the people, crying out, and saying, Sirs, why
do ye these things ? we also are men of like passions
with you, and preach unto you that ye should turn.
from these vanities unto the living God, which made
heaven, and earth, and the sea, and aE things that
are therein."
What is notable, I think, especially for all those
engaged in the work of the Lord, is the variety in
the character of the apostolic addresses. There was
no such stiffness as we are apt to find in our day in the
preaching of the gospel. Oh, what monotony! what
sameness of routine, no matter who may be addressed !
We find in scripture people dealt with as they were,
and there is that kind of appeal to the conscience which
was adapted to their peculiar state. The discourse in
the synagogue was founded on the Jewish scriptures;
here to these men of Lycaonia there is no allusion to
the Old Testament whatever, but a plain reference to
what all see and know — the heavens above them, and
the seasons that God was pleased from of old to assign
round about them, and that continual supply of the
fruits of His natural bounty of which the most callous
can scarce be insensible. Thus we see there was the
ministration of suited truth, as far as it went, of what
God is, and what is worthy of Him, opening the way
for the glad tidings of His grace. How different from
the vileness of a Jupiter or of a Mercury, a god devoted
to corruption and selfwill, and another god devoted to
stealing! Was this the best religion and morality of
the heathen, making gods just like themselves ? Such
certainly is not the true God. Who can deny all to be
vanity even in the minds of the most civilized and

THE ACTS OF THE APOSTLES. 109
refined of the Gentiles? The true God, although He
had suffered all nations to walk in theK own ways
in times past, nevertheless did not " leave himself with
out witness in that he did good, and gave ns rain from
heaven, and fruitful seasons, filling our hearts with food
and gladness." This was no more than an introduction
for that which the apostle had to say ; it was the truth
so far rebuking the folly of idolatry. It was in no way
the good news of eternal life and remission of sins in
Christ ; but it was that which either vindicated God, or
at least set aside what was undeniable and before all
eyes the debasing depravity of their false gods and
pagan religion.
" And there came thither certain Jews from Antioch
and Iconium, who persuaded the people, and, having
stoned Paul, drew him out of the city, supposing
he had been dead." "And having stoned Paul" —
how like his Master ! How sudden the change ! About
to be worshipped as a god, and the next thing after it
to be stoned and left for dead ! Alas ! here also the
Jews instigated the Gentiles. " Howbeit, as the disciples
stood round about him, he rose up and came into the
city : and the next day he departed with Barnabas to
Derbe." Such is the victory that overcomes the world;
such the power and perseverance of faith. They go on
undaunted, yea, confirming the souls of the disciples in
various places, "exhorting them to continue in the faith,
and that we must through much tribulation enter into
the kingdom of God." Impossible for the world to
overthrow those who bear the worst it can do, give God
thanks, and wait for His kingdom.
But here take note of another part of their service—

110 INTRODUCTORY LECTURES.
the confirmation of the souls of those who had already
believed. It is not simply bringing souls in, and then
leaving them to other people; the apostles would
stablish them in the faith as they were taught. But this
was not all. " When they had ordained them." Let me
take the liberty of saying that "ordained" is a very
misleading term, which conveys an ecclesiastical idea
without any warrant whatever. Not that " ordained "
is an interpolation here as in the first chapter of Acts,
but certainly the meaning given is fictitious. The true
force of the phrase is simply this, "they chose them
elders." In more ways than one it is important ; be
cause, as a simple choice takes away " ordination," and
with it that mysterious ritual which the greater bodies
like, so on the other hand the apostles' choosing for
them elders takes away all that gives self-importance to
the little churches. For it is neither the smaller bodies
choosing for themselves, nor an imposing authority
vested in their great rivals, but a choice exercised by
apostles ; that is, they chose for the disciples " elders in
every church."
I am well aware that persons of respectability have
not been wanting who have tried to make out that the
Greek word means that the apostles chose them by
taking the sense of the assembly. But this is mere
etymological trifling. There is not the slightest warrant
for it in the usage of scripture. It is not requisite for
a man to be a scholar in order to reject the thought as
false. Thus the word "them" refutes it for any intelligent
reader of the English Bible. It is not merely that apostles
chose. If it be said that the people must have chosen for
them to ordain, the answer is, that the people did not

THE ACTS OF THE APOSTLES. Ill
choose at all. This is proved by the simple declaration
that the apostles chose for the disciples. Such is the way
to fill up the sentence — " They chose them elders." * To
make out the meaning of what Presbyterians or Con-
gregationalists have contended for, it should have been
said that they chose by them, or some phrase meaning
that they chose by the votes of the assembly. Here
there is no ground whatever for such a sense, but on
the contrary that the apostles chose elders for the rest.
* It is scarcely necessary to refute at length the notion of the
fathers, and of some moderns like Bishop Bilson (Perpetual Govern
ment of Christ's Church, p. 13, Eden's edition, Oxford, 1842), that
Xiif>oTovy\aa.vTig here means ordaining by imposition of hands. That
the word was so used in later times by ecclesiastical writers is true ;
that this is its meaning in scripture is palpable error. It is to con
found xu9OTOVla with %«po0£cn'a (or its equivalent, 17 itriBsaig tHiv
Xd-pHv). On the other hand the idea that xHPOTOVVffavrig means
that the apostles conceded to the disciples the power of selecting by
vote, whilst they reserved to themselves the right of approval and
institution, is still harsher and in short unexampled in all Greek
writings profane or sacred, ancient or mediaeval. In the earlier Greek
authors who write of their public affairs, the word often occurs in the
sense of choosing by suffrage (as opposed to lots) ; later on it meant
appointment irrespective of votes. But it is never used, so far as I
know, to express that some appointed on the ground of election by
others. And I am glad to say not merely that a candid Presbyterian
like Prof. G. Campbell treats Beza's version (per suffragia creassent)
with the utmost severity as "a mere interpolation for the sake of
answering a particular purpose," but that the Presbyterian divines of
1645 in the "Jus Divinum" point out the flagrant inconsistency of
such an interpretation with the express language of the text. None
but Paul and Barnabas chose (whatever the manner) ; and they chose
for the disciples, not by their votes, which would be incompatible with
their own choice. Compare Acts x. 41, 2 Cor. viii. 19. In the former
case God chose beforehand the witnesses, but others gave no votes ; in
the latter the churches chose brethren to be their confidential mes
sengers, but they never thought of collecting the suffrages of other
people. Scriptural usage in every instance is simply choice.

112 INTRODUCTORY LECTURES.
" They chose them elders in every church, and prayed
with fasting, commending them to the Lord, on whom
they believed."
It is vain to deny or parry the importance of this
decision of scripture on the subject of presbyters.
Not unfrequently there is an attack made on those who
really desire to follow the word of God, by men who
ask, " Where are your elders ? You profess to follow
scripture faithfully: how is it that you have not elders?"
To such I would answer, "When you provide apostles
to choose elders for us, we shall be exceedingly obliged
for both." How can we have elders appointed according
to scripture unless we have apostles or their delegates ?
Where are the men now who stand in the same position
before God and the assembly as Paul and Barnabas?
You must either have apostles, or at the very least
apostolic men such as Timothy and Titus; for it is
quite evident that merely to caE people elders does not
make them such. Nothing would be easier than to
bestow the title of elders within a sect, or for the law
of the land to sanction it. Any of us could set our
selves up, and do the work in name, no doubt; but
whether there would be any value in the assumption,
or whether it would not be really great sin, presumption,
and folly, I must leave to the consciences of all to judge.
Thus we know with divine certainty that the elders
were chosen for the disciples by the apostles in every
church. Such is the doctrine of scripture, and the fact
as here described. It is evident therefore, that unless
there be duly qualified persons whom the Lord has
authorised for the purpose, and in virtue of their most
singular relation to the assembly, — unless there be such

THE ACTS OF THE APOSTLES. 113
persons as apostles, or persons representing apostles in
this particular, there is no authority for such appoint
ment: it is mere imitation. And in questions of au
thority it must be evident that imitation is just as
foolish as where it is a question of power. You cannot
imitate the energy of the Spirit except by sin, neither
can you arrogate the authority of the Lord without
rebellion against Him. Notwithstanding, I do not doubt
that this is often done with comparatively good — let us
conceive the best — intentions on the part of many, but
with very great rashness and inattention to the word of
God. Hence those are really wrong, not to say in
excusable, who assume to do the work that apostles or
their delegates alone could do, not such as content
themselves with doing their own duty, and refuse a
delicate and authoritative task to which they are not
called of the Lord.
What, then, is the right thing ? All that we can say
is, that God has not been pleased, in the present broken
state of the church, to provide all that is desirable and
requisite for perpetuating everything in due order. Is
this ever His way when things are morally ruined ?
Does He make provision to continue what dishonoured
Him ? So far from contrariety in this to the analogy
of His dealings, it seems to me quite according to them.
There was no such state of things in Israel in the days
of the returned captives, as in the days of the Exodus,
but Nehemiah was just as truly raised up of God for
the return from Babylon, as Moses was for the march
out of Egypt. Still the two conditions were quite
different, and the mere doing by Nehemiah what Moses
did would have been ignorance of his own proper place.
I

114 INTRODUCTORY LECTURES.
Such imitation would have possessed no power, and
would have secured no blessing.
It is a precisely similar course that becomes us
now. Our wisdom is to use what God has given us,
not to pretend to the same authority as Barnabas and
Paul had. Let us follow their faith. God has con
tinued everything, not that is needful only, but far
over and above it for the blessing, if not for the pristine
power and order, of the church of God. There is not
the slightest cause but want of faith, and consequent
failure in obedience, that hinders the children of God
from being blessed overflowingly even in this evil day.
At the same time God has so ordered it, that no boast
is more vain than that of possessing aU the outward
apparatus of the church of God. In fact, the louder
the vaunt, the less real is the claim to ornaments of
which God stripped His guilty people. None can show
a display of order and charge so settled and regular,
as to bear a comparison with the state of the church as
it was founded and governed by the apostles.*
Far from thinking that it is not good and wise, I
admire the ways of the Lord even in this deprivation
of ground for boasting. I believe that all on His part
is thoroughly as it should be, and really best for us as
we are. Nor is it that we should not feel the want of
the godly order as of old; but I need not say that if
we feel the want of elders, the value of apostles was
incomparably greater. Apostles were far more impor-
* "But it is a characteristic of the Church system" (says Mr.
Litton in his " Church of Christ," p. 636, speaking of sacramentalistsj
" to be most peremptory and exclusive in its decisions where Scripture
supplies the slenderest foundation for them."

THE ACTS OF THE APOSTLES. 115
tant than elders, and very much more the means of
blessing to the church of God. But the right appoint
ment of elders necessarily lapses with the departure of
the apostles from the earth. It is not so with gifts, nor
therefore with ministry; for all this is essentially inde
pendent of the presence of the apostles, and bound up
with the living action of Christ the head of the church,
who carries out His will by the Holy Ghost here
below. Now we enter upon another and an important chap
ter in its way, that is to say, the efforts of the Judaisers,
who were now beginning (not to hinder the apostle's
work merely, but) to spoil the doctrine which he
preached. This is the particular point we may see in
chapter xv. Accordingly the source of this trouble lay
not among unbelieving Jews, but among such as pro
fessed the name of the Lord Jesus. "Certain men
which came down from Judea, saying, Except ye be
circumcised after the manner of Moses, ye cannot be
saved. When, therefore, Paul and Barnabas had no
small dissension and disputation with them, they de
termined that Paul and Barnabas, and certain other of
them, should go up to Jerusalem." Jerusalem, alas !
was now the fountain of the evil : it was from the
assembly in Jerusalem that this pest emanated. Satan's
effort was to pollute the doctrine of the grace of God,
who allowed that the authority and the power too of
Paul and Barnabas should be entirely ineffectual to stop
the evil. This was turned to good account, because it
was far more important to stem the tidal in Jerusalem,
and to have the sentence of the apostles, elders, and all
I 2

116 INTRODUCTORY LECTURES.
thoroughly against these evil doers, than simply the
censure of Paul and Barnabas. It could not but be
that Paul and Barnabas should oppose those that set
aside their doctrines ; but the question for the Judaisers
was, What about the twelve? Thus, the carrying of
the question to Jerusalem was a most suitable and wise
act. It may not be that Paul and Barnabas at all
designed it as such — I do not suppose they did : no
doubt they endeavoured to put it down among the
Gentiles, but they could not do so. The consequence
was that perforce the question was reserved for Jerusa
lem, where Paul and Barnabas go up for what Paul
knew involved the truth of the gospel. "And being
brought on their way by the church, they passed
through Phenice and Samaria, declaring the conversion
of the Gentiles ; and they caused great joy unto all the
brethren." Thus, you see, going upon this painful con
troversy, their hearts were filled with the grace of God.
It was not the question they were full of, but His grace.
" And when they were come to Jerusalem, they were
received of the church, and of the apostles and elders,
and they declared all things which God had done
with them." There again is uttered what filled their
hearts with joy, — an important thing. For I am sure that
often, where there is any duty of a painful kind, and
where the heart of any servant of the Lord, no matter
how rightly, gets filled with it, this very earnest pressure
becomes really a hindrance. Because such is man, that,
if you become thus over-occupied with it, others wiE
infaEibly put it down to some wrong object on your
part ; whereas on the contrary, others do not so oppose
where you trust the Lord simply, only dealing with the

THE ACTS OF THE APOSTLES. 117
matter when it is your duty to deal with it and passing on.
Meanwhile, your heart goes out to that which is accord
ing to His own grace ; and there is so much the more
power, when you must speak on that which is a matter
of pain.
It was thus according to the grace and wisdom given
to these beloved servants of the Lord. When the question
came before them, " there rose up certain of the sect of
the Pharisees which believed." This is a new feature, it
will be observed ; that is, it is not merely the envious
unbelieving Jews, but the working of legalism in the
believing Jews. This is the serious evil that now begins
to show itself. They insist " that it was needful to be
circumcised, and to command them to keep the law of
Moses." In fact they thought that Christians would be
all the better for being good Jews. This was their object
and their doctrine, if such it can be called. "And the
apostles and elders came together to consider of this
matter. And when there had been much disputing," &c.
All this leads us into the interior of those days, and
proves that the idea of everything being settled just
by a word is only imagination; it never was so, not even
when the whole apostolic college were there. We find
the liveliest discussions among them. "And when there
had been much disputing, Peter rose up, and said unto
them, Men [and] brethren, ye know how that a good while
ago God made choice among us, that the Gentiles by my
mouth should hear the word of the gospel, and believe.
And God, which knoweth the hearts, bare them witness,
giving them the Holy Ghost, even as he did unto us ;
and put no difference between us and them, purifying
their hearts by faith." Peter we hear on this occasion

118 INTRODUCTORY LECTURES.
preaching Paul's doctrine, just as we saw that Paul might
among the Jews preach somewhat like Peter: — God
" put no difference between us and them, purifying their
hearts by faith. Now therefore why tempt ye God, to
put a yoke upon the neck of the disciples, which neither
our fathers nor we were able to bear ? But we believe
that through the grace of the Lord Jesus Christ " — not
" they shaE be saved," nor " they shall be saved even as
we." This is probably what we might have said, but it
is not what Eeter said. " We believe that through the
grace of the Lord Jesus Christ we shaE be saved, — we
Jews shall be saved — even as they [the uncircumcised
Gentiles]." How sweet is the grace of God, and what an un
expected blow to the pretensions of the Pharisees
that believed ! And this too from Peter ! If Paul had
said it, there would have been less to wonder at. The
apostle of the Gentiles (so they were prone to think)
would naturally speak up for the Gentiles, but how
about Peter ? what induced the great apostle of the cir
cumcision so to speak ? and this in the presence of the
twelve in Jerusalem itself? How was it that without
the plan of man, and contrary no doubt to the desires of
the wisest, the failure of Paul and Barnabas to settle the
matter, conciliatory and gracious as they were, only
turned to the glory of the Lord ? It was the evident
hand of God to the more magnificent vindication of His
grace. " Then all the multitude kept silence, and gave au
dience to Barnabas and Paul, declaring what miracles
and wonders God had wrought among the Gentiles by
them. And after they had held their peace, James

THE ACTS OF THE APOSTLES. 119
answered, saying " (for he now takes the place of pro
posing or giving a judgment), "Men [and] brethren,
hearken unto me : Simeon hath declared how God at the
first did visit the Gentiles, to take out of them a people
for his name. And to this agree the words of the pro
phets ; as it is written, After this I will return, and will
build again the tabernacle of David, which is fallen
down ; and I will build again the ruins thereof, and I
wiE set it up : so that the residue of men may seek
the Lord, and all the Gentiles, upon whom my name is
caEed, saith the Lord who doeth these things known
from eternity."
Thus we see that in James's mind what Peter and
Paul and Barnabas had pressed was according to the
declarations of the prophets, not in conflict but agree
ment with them. He does not say more than this ; he
does not mean that such was their fulfilment; nor is any
special application set before us. They teach that the
Lord's name should be called on the Gentiles, not when
they become Jews. That they should be blessed and
recognized, therefore, was in accordance with prophecy.
There were Gentiles as such owned of God, without
becoming practical Jews by being circumcised, — Gentiles
upon whom the name of the Lord was called.
This was the argument or proof from Amos ; and it
was conclusive. "Wherefore my sentence is (or, I judge),
that we trouble not them which from among the Gen
tiles are turning to God : but that we write to them,
that they abstain from pollutions of idols, and from for
nication, and from the thing strangled, and from blood."
This, in the latter part of it, is simply the precepts of
Noah, the injunctions that were laid down before the

120 INTRODUCTORY LECTURES.
call of Abram, and, again, that which was evidently
due to God Himself in regard to the human corruption
that accompanies idolatry; so that things were then
left in a manner alike simple and wise. There could
be no right-minded Gentiles who would not acknow
ledge the propriety and necessity of that which the
decree insists on.
"Then pleased it the apostles and elders, with the
whole church, having chosen to send men from among
them to Antioch with Paul and Barnabas; namely,
Judas surnamed Barsabas, and Silas, chief men among
the brethren."
It will be observed, by the way, that there were lead
ing men among the brethren. Some seem jealous of
this; others of hostile mind talk as if it contradicts
brotherhood; but according to scripture, as in the
nature of things, it is manifestly right. It is only
crotchetty people who have made a mistake. There
must not be any allowance of jealousy where God
speaks so plainly. This would be indeed to quarrel
with the mercies of God among us. The letter was
written, if I may so say, under the seal of the Spirit
of God, from "the apostles, and elders, and* brethren,"
to the brethren of the Gentiles in Antioch, and Syria,
and Cilicia. On its contents I need not enlarge : they
are familiar to all.
"Judas and Silas, being prophets also themselves,
exhorted the brethren (i.e., at Antioch) with many words,
and confirmed (i.e., strengthened) them. And after they
* There is very grave authority (K, A, B, C, D, &c.) for dropping
Kal, "and," and so throwing together oi nrp. ad. "the elder brethren"
(in the sense, however, of "the elders").

THE ACTS OF THE APOSTLES. 121
had tarried there a space, they were let go in peace
from the brethren unto those that sent them." (I give
more exactly than in the common text.)
It was important to have the presence of men who
were themselves competent witnesses of what had been
debated and decided at Jerusalem. This was far more
than being the mere and cold bearers of a letter. They
knew the motives of the adversaries ; they were familiar
with the spiritual interests at stake, beside knowing the
feeling of the apostles, and of the church at large.
These men accordingly accompanied Paul and Barna
bas. But this led also, in the wisdom of God, to an
important point in the journeyings of the great apostle ;
for Paul and Barnabas, it is said, "continued in An
tioch, teaching and preaching the word of the Lord,
with many others also." (What largeness and love !
How different from the days when an exclusive title
protects unfit or haughty men, and money difficulties
hamper both teachers and taught!) "And some days
after Paul said to Barnabas" (the younger takes the
lead), " Let us go again and visit the brethren in every
city where we have preached the word of the Lord, and
see how they do."
Paul loved the church ; he was not only a great
preacher of the gospel, but he was deeply interested in
the state of the brethren, and he valued their edifica
tion. Barnabas proposed to take with them John, who
was also called Mark ; Paul, however, would not agree
to it. "But Paul thought not good to take him with
them, who departed from them from Pamphylia, and
went not with them to the work. And the contention
was so sharp between them, that they departed asunder

122 INTRODUCTORY LECTURES.
one from the other." The Spirit of God takes good
care to record this; it was needful that it should be
noted. It should act as a warning ; and, on the other
hand, it would also prepare the minds of the children of
God for the fact, that even the most blessed men may
have their difficulties and differences. We must not he
too much cast down if we meet with anything of the
kind. I do not make this remark in any wise to make
light of such disagreements, but alas ! we know that
these things do arise.
But there is more for our instruction : " Paul chose
Silas." This is a weighty practical consideration. There
are persons, I am aware, who think that in the work of
the Lord all must be left absolutely without thought of
one's own or concert to the Lord Himself. Now I do
not find this in the word of God. I do believe in
simple-hearted subjection to the Lord. Assuredly faith
in the action of the Holy Ghost is of all importance, —
both in the church, and also in the service of Christ.
Yet there is not liberty alone but a duty of conferring
together on the part of those who labour. There may
be spiritual wisdom in what is often called " arrange
ment." So far from regarding it as an infringement
of scripture, or of what is due to the Holy Ghost, I
believe there are cases in which not to do so would be
independence, and a total mistake as to the ways of the
Lord. It is quite true that Paul would not have an
improper person forced on him in the work. He had
come to the conclusion that, though Mark might be a
servant of the Lord and of course have his own right
sphere, he was not exactly the labourer that was suited
for the mission to which the Lord was calling himself.

THE ACTS OF THE APOSTLES. 123
Consequently his mind was made up not to take Mark
with him. Barnabas, on the contrary, would have Mark
with them, and at length so strongly urged this as to
make it the necessary condition of his own association
with the apostle. The consequence was that the apostle
preferred even to forego the presence of his beloved
friend and brother and fellow-servant, Barnabas, rather
than have an unsuitable person forced upon him.
I have little doubt that the brethren in general judged,
and this spiritually, that Paul was in the right and
Barnabas therefore wrong. For the apostle chose Silas
and departed, as we are told, "recommended by the
brethren unto the grace of God," without a word about
the brethren recommending Barnabas and John. Not
that one would in the least doubt that Barnabas con
tinued to be blessed of God. And as for John (Mark),
we are expressly informed of his ability in the ministry
at a later day. The apostle takes particular pains to
show his respect and love for Barnabas after this in an
inspired epistle (1 Cor. ix.); and what is yet more to
the purpose, he makes the most honourable mention of
Mark in more than one of his later epistles. (Col. iv.
and 2 Tim. iv.) How good of the Lord thus to let us
see the triumph of His grace in the end ! And what a
joy to the loving heart of the apostle to record it !
At the same time the entire history furnishes a most
important principle in the practical service of the Lord.
We ought not to be in anywise bound by an esprit de
corps ; where His testimony is concerned, we must be
prepared to break with flesh and blood — -to say to a father
and mother, I have not seen them, neither to acknowledge
one's brethren, nor to know one's own children. Nor

124 INTRODUCTORY LECTURES.
must we think overmuch about the trial ; for beyond a
doubt many will be grieved by that measure of faith
fulness to the Lord which condemns themselves. This
we must bear as a part of the burden of His work.
On the other hand, need it be said that nothing is
more uncomely than a rudely personal and slashing
habit with others in carrying out the will of the
Lord ? There is in it neither grace, nor righteousness,
nor wisdom, but self and self-deception; for it looks like
zeal — this fire of Jehu. At the same time there is such
a thing as looking to God to have an exercised judg
ment, as to your associates no less than your work. The
Lord alone can give the single eye with self-judgment
which enables us in the Spirit to discern aright whom
we ought to decline, and whom to choose, if companions
offer or should be sought in the work.
In chapter xvi. we enter on some fresh points of
interest. We have before us the first appearance of
Timothy, who was afterwards to figure so much in the
history of Paul and the service of the Lord. Here too
we find a principle of no small moment for our guidance,
and the more so as Paul did that for which, one can con
ceive, a great many might judge him. It is wonderful
how apt people are, and especially those who do not
know much, to judge such as know far better than
themselves. There is nothing so easy as to form a
judgment, but whether there be adequate grounds and
a sound conclusion are other questions. Here the apostle
is said to have taken Timothy (whose mother was a
Jewess and his father a Greek, himself a disciple of
good report among the brethren) to go forth with him.
But, singular to say, Paul circumcises him. What

THE ACTS OF THE APOSTLES. 125
consternation this must have made amongst the
brethren, especially the Gentiles ! It was just after the
battle of Gentile independence of circumcision had been
fought and won. They surely must have thought that
Paul was losing his wits himself to circumcise Timothy !
Not even a Jew would have gone so far. Could it be
that the apostle of the uncircumcision had at length
succumbed to the adversary ? or that he was swayed by
his early prejudices so as to forget all his own past
testimony to the cross and death and resurrection of
Christ 1
Now I do not hesitate to say, that so far from Paul
being under legal prepossession in this act, on the con
trary he never did anything in his course that showed
him to be more completely above it. To circumcise
Timothy was precisely what the law would not have
done. It is well known that, if there was a mingled
marriage (i. e., between a Jew and a Gentile), the law
would have nothing to say to the offspring.. Legally the
Jewish father could not own his own children born of
a Gentile mother, or vice versa. (See Ezra x.) Now
Timothy being the fruit of such a marriage, there could
be no claim, even if there was license, to circumcise
him ; and (just because there was no such claim, he
being on the one side sprung of a Greek, though his
mother was a Jewess, because it could not be com
manded) Paul condescends out of grace to those who
were on a lower ground, and stops their mouths most
effectually. Grace knows how and when to bend, no
less than to be as unflinching as a rock ; but this is
precisely what even believers in general are least able
to understand. Eighteousness (that is, consistency with

126 INTRODUCTORY LECTURES.
our relationship) is not all. God is gracious, and so may
we be by His grace, and thus feel how such as are really
on a true and real ground of grace, and in a position
according to the word of God, can have the truest sym
pathy with those who, though of God, are on a totally
different ground, doing and saying what must astonish
others possessed of little grace. Is not this a thing to
be weighed ? We may find, there is little doubt, the
importance of it before we have got through our little
career. It is a question that often comes up in various
forms ; but I believe there is only one means of solving
it. While the heart thoroughly holds fast the truth of
God, let us seek at the same time to understand the
workings of that truth according to the grace of God.
This was the secret of the apostle's action here, but
it did not hinder in the least his use of the decision
arrived at in the recent council at Jerusalem. For " as
they went through the cities, they deEvered to them to
keep the decrees that were ordained of the apostles
and elders that were at Jerusalem. And so were the
churches established in the faith, and increased in
number daily."
Then we find another important fact. Paul was
stopped in his Asiatic journeyings, as we are told here,
and " forbidden by the Holy Ghost to preach the word
in Asia." So completely is the Spirit of God regarded
as the directing person in the church. "After they were
come to Mysia, they assayed to go into Bithynia : but
the Spirit of Jesus (for such should be the text) suffered
them not. And they passing by Mysia came down to
Troas. And a vision appeared to Paul in the night ;
there stood a man of Macedonia, and prayed him, say-

THE ACTS OF THE APOSTLES. 127
ing, Come over into Macedonia, and help us." In various
ways, therefore, divine guidance was never wanting.
Accordingly they come to the first spot in Europe that
was blessed with the preaching of the great apostle of
the Gentiles. They came to Philip pi, "which is the
first* city of that part of Macedonia, a colony: and we
were abiding in the city itself certain days."
Here we read of Lydia's heart opened, and of her
household. The action of the Spirit as to the family
seems to have obtained remarkably among Gentiles ;
among the Jews, as far as I know, we do not hear of it.
We have found already districts among the Jews, as also
among the Samaritans, which were powerfully impressed
(to say the least) by the gospel; but among the Gentiles
families seem particularly visited by divine grace as
recorded by the Spirit. Take for example Cornelius the
jailor, Stephanas : indeed you find it over and over
gain. This is exceedingly encouraging — especially to us.
But grace never acts in power without stirring up the
enemy, and in ways calculated most to oppose and under
mine. His tactics in Europe differed from those in Asia
— at least in this thq first place where the gospel was
preached. The earliest case of any one or thing which
the word of God names is, as a rule, remarkably charac-
* PhUippi was not the "chief" city of Macedonia, but Thessa-
lonica ; and as Wieseler has shown, even if the subdivisions had been
known then of Macedonia Prima, See. &c, Amphipolis (not Philippi)
was the chief city of that part or district. The literal and correct
translation therefore is "first," geographically speaking. Eckhel
(iv. p. 477, ss.) copies the coin, col. avg. tvl. philip. It was there
fore probably a colony founded by C. J. Caesar, and afterwards in
creased by Augustus.

128 INTRODUCTORY LECTURES.
teristic. Applying this to what is in hand, we find that
Satan's peculiar method in Europe was not so much by
overt opposition but rather by affecting patronage. The
maiden with the spirit of divination did not take the
method of decrying the servants of the Lord but of ap
plauding them. As it is said here, " she followed Paul
and us" (for Luke was now with the apostle) with
the cry, " These men are the servants of the Most High
God, which show unto us the way of salvation." This
she did many days, for at first the apostle avoided action
to give no importance by any assaults of an open kind
on the evil spirit. But after no notice was taken for
some days, he being grieved at her boldness turns and
says to the spirit, " I command thee in the name of Jesus
Christ to come out of her." This roused the whole city.
The masters were troubled because the source of their
gains was gone ; and the magistrates disliked anything
that produced an uproar. The result was that the
multitude rose up together, the praetors rent off their
clothes, and the apostle and his companion were beaten
and cast into prison, with a charge to the jailor to keep
them safely. There the Lord wrought marvellously. At
midnight, while others slept, Paul and Silas in praying
were singing the praises of God, who soon answered them.
"Suddenly there was a great earthquake, so that the
foundations of the prison were shaken : and immediately
all the doors were opened." The consequence of the ,
truth afterwards presented was in God's grace the con
version of the jailor. It is not now the time to dwell
on the details, beautiful as the scene is, and attractive
to the heart as it may well be. The praetors were
soon forced to acknowledge the wrong they had done in

THE ACTS OF THE APOSTLES. 129
beating Eomans uncondemned, contrary to the law of
which they were the administrators. Thus the world
was rebuked, the brethren comforted, and Paul and his
companions departed to other, fields of suffering and
service. The next chapter (xvii.) sketches for us the first
entrance of the gospel into Thessalonica. It may be
noted how remarkably the kingdom was preached there.
But those of Berea earned for themselves a still more
honourable character, being distinguished not so much
by the prophetic style of teaching addressed to them,
as by their own earnest and simple-hearted research
into the word of God.
Finally, the apostle is at Athens, and there he makes
one of the most characteristic appeals preserved to us
in this striking book, but an appeal by no means to
the credit of human refinement and intellect. For there
is no place where the apostle condescends more to the
elementary forms of truth, than in that city of art,
poetry, and high mental activity. His text is taken, we
may say, from the well-known inscription on the altar,
"To the unknown God." He would let them know
what, in the midst of their boasted knowledge, they
themselves confessed they knew not. His discourse
was pregnant with suited truth, for he points out the
one true God, who made the world and all things there
in — a truth that philosophy never acknowledged, and
now denies, and would disprove if it were possible.
"God that made the world and all things therein, see
ing that he is Lord of heaven and earth" — another truth
that unbelief disowns — that God is not only the maker
K

130 INTRODUCTORY LECTURES.
but the Lord, the master and disposer, of all — "He
dwelleth not in temples made with hands." Thus the
apostle finds himself at issue with both the Gentiles
and the Jews. "Neither is worshipped (served) with
men's hands, as though he needed anything," — contrary
to all religion of nature, wherever and whatever it may
be. "Seeing he giveth" (such is His character) "to
all men life and breath and all things ; and hath made
of one blood : " here again he is at issue with man's
ideas, especially with those of Hellenic polytheism, for
the unity of the human race is a truth that goes with
that of the true God. It was seen among men that
various races had each their own national god, and thus
naturally the falsehood of many gods was bound up
with and fostered the kindred pretension of many inde
pendent races of men. This was a darling idea of the
pagan world. They held themselves to have sprung
from the earth in some singularly foolish manner, at the
same time maintaining that each was independent of
the other. On the other hand, the truth which divine
revelation discloses is that which man's mind never did
discover, but, when propounded, at once brings convic
tion along with it. Is it not humbling that the most
simple truth about the simplest fact should be entirely
beyond the ken of the proudest intellects unaided by
the Bible ? One would think that man ought to know
his own origin. It is just what he does not know. He
must know God first, and when he does all else be
comes plain. " He hath made of one blood all nations
of men for to dwell on the face of the earth."
Again, "He hath determined the times before-ap
pointed" (everything is under His guidance and govern-

THE ACTS OF THE APOSTLES. 131
ment) ; " and the bounds of their habitation ; that they
should seek God, if haply they might feel after him, and
find him " (" God," it should be here, according to the
best authorities : " The Lord " is not in keeping with
the teaching in this place. He shows them that God
is the Lord, but this is another matter), " though he be
not far from every one of us : for in him we live, and
move, and have our being ; as certain also of your own
poets," &c. Thus he turns the acknowledgment of their
own poets against themselves, or rather against their
idolatry. Strange to say that the poets, however fanciful,
are wiser than the philosophers. How often they stum
ble in their dreams on things beyond that which they
themselves would have otherwise imagined ! Thus some
of the poets among them (Cleanthes and Aratus) had
said, "For we are also His offspring." "Forasmuch,
then, as we are the offspring of God, we ought not to
think that the Godhead (the Divine) is Like unto gold,
or silver, or stone, graven by art and man's device."
How clearly was shown the folly of their boasted reason !
What can be simpler or more conclusive ? Since we
are the offspring of God, we ought not to think that
God can be made by our hands. This is in effect what
their practice amounted to. Gods of silver and gold
were the offspring of men's art and imagination.
"And the times of this ignorance" (what a way to
treat the boasting men of Athens !) "God winked at; but
now commandeth all men everywhere to repent." Mani
festly there is a thrust at conscience. This is the reason
why he insists here on God's call to repent. It is no
use to talk of science, literature, politics, religion. Old
or new speculations in philosophy are alike vain. God
x 2

132 INTRODUCTORY LECTURES.
is now enjoining on all everywhere to repent. Thus he
puts the sage down with the savage, because God is
brought in as the judge of all. It is evident that divine
truth must be aggressive ; it cannot but deal with every
conscience that hears it throughout the world. The
law might thunder its claims on a particular people ; but
the truth deals with everybody as he is before God.
The ground of the appeal too is most serious : " Because
he hath appointed a day in the which he will judge the
world." Solemn prospect! This he urges home on
them, and in a manner pecuEar but suitable to the
moral condition of Athens.
God is about to judge the habitable earth (oiKovfj.evr]v)
in righteousness. He does not here speak of judging
the dead. It is the sudden intervention of the man
who, raised from the dead, is going to deal with this
habitable earth. Such is the unquestionable mean
ing of the text. The "world" here means the scene
dwelt in by man. It is in no way a question of the
great-white-throne judgment. Certainly all that he put
before them was admirably calculated to arouse them
from their mythic dreams to the light of truth, without
gratifying their love of the speculative. "He will judge
the world in righteousness by that man whom he
hath ordained ; whereof he hath given assurance to all
men, in that he hath raised him from the dead."
The allusion to the resurrection became at once the
signal for unseemly jest. "And when they heard of the
resurrection of the dead, some mocked : and others said,
We will hear thee again of this matter. So Paul de
parted from among them." There was but little fruit
even for the apostle and from this wonderful discourse.

THE ACTS OF THE APOSTLES. 133
Some, however, did cleave to him, and believed: "among
the which was Dionysius the Areopagite, and a woman
named Damaris, and others with them."
But in the grossly voluptuous state of Corinth the
gospel, strange to say, was to take a great and effectual
hold on a certain part of the population. Not so at
Athens : few were the souls, and comparatively feeble
the work there. But in Corinth, proverbially the most
corrupt of Grecian cities, how unexpected yet how good
the ways of the Lord ! He had much people in that
city. It was an immense comfort, both in his labours
there and afterwards, when the work seemed spoiled.
He could still believe, and spite of aE look for the re
covery of those that had been turned aside. The Lord
is ever kind and true ; and so Paul went on with good
courage, however tried and humbled on their account.
Here take note of another remarkable fact. The
apostle does what is proscribed by all ecclesiastical
canons, as far as I know, everywhere: that is to say,
he works with his hands at the simple occupation of
tent-making. "And he reasoned in the synagogue every
sabbath, and persuaded the Jews and the Greeks. And
when Silas and Timotheus were come" — -he takes this
as the occasion for testifying to the Jews fully — being
" pressed " (not exactly in the spirit, as it is said in the
common text, but) "in regard of the word," he testifies
that Jesus was the Christ. "And when they opposed
themselves, and blasphemed, he shook his raiment," with
the warning, "Your blood be upon your own head; I am
clean : from henceforth I will go unto the Gentiles."
Accordingly the work goes on among the Gentiles,

134 INTRODUCTORY LECTURES.
though the Lord was not without witness among the
Jews. And this leads to a vast deal of feeling and
clamour : " and aE the Greeks took Sosthenes, the chief
ruler of the synagogue, and beat him before the judg
ment seat." Here the ruler was not only unwilling to
entertain the question, but supercilious, and indifferent
to the general disorder.
Just at the same time another remarkable feature
appears here. In Cenchrea Paul shaves his head accord
ing to a vow. It is plain that, whatever might be the
strength of divine grace, there was a certain concession
to his old religious habits, even in the greatest of apos
tles, and the most blessed instrument of New Testament
inspiration. However this may be, the end of the chapter gives
another remarkable witness of grace. Apollos is brought
before us, taught by Aquila and Priscilla, who "took
him unto them, and expounded unto him the way of
God more perfectly." I doubt whether it would have
been according to the will of God for a woman to have
done so alone; but she, along with her husband, in
structed him as they could. Now Priscilla, as I cannot
doubt, knew more than her husband ; it was therefore
desirable that she should contribute her help. Still
the Lord's ways are invariably wise ; and it is very
evident that it was in conjunction with her husband,
not independently of him, that this grave task was
carried on.
Another important fact opens chapter xix. Paul
found at Ephesus a dozen disciples, who were in a very
ambiguous position; for they were not exactly Jews,

THE ACTS OF THE APOSTLES. 135
and they were certainly not in the true sense Chris
tians : they were in a transition state between the two.
Does this appear to you at all startling ? It is likely
that it may disturb those who are in the habit of think
ing, or at least saying, that all persons must be in one
of the two states — that it is impossible to be in a middle
position between them. But this is not the fact. It is
always well to face the word of God ; and God has
written nothing in vain.
I say, then, that these men were recognized at Ephesus
as believers, but it is very evident that they were not
resting on the work of the Lord Jesus. They had faith,
they looked to His person; but they had not intelligently
laid hold of His work for the peace of their souls. So
when Paul comes there and finds these disciples, he
says, '' Have ye received the Holy Ghost since ye be
lieved 1" Not the slightest doubt is started about their
believing, but he does raise a very serious question about
another thing : — " Have ye received the Holy Ghost
since ye believed ?" Why he asked this it is not for us
to say for certain. It is likely that he saw something
that indicated to his penetrating eye souls not at rest
and in the liberty of grace. In spirit they were still un
der the law. It is the state described in the latter part
of Eomans vii. Of course I use this description with
reference to Eomans vii. by anticipation, because that
Epistle was not yet written. But people were in that
state before it was written as well as since; and the
object of the epistle was to deliver them out of it.
Paul then enquired, " Have ye received the Holy
Ghost since ye believed ? And they said unto him, We
have not so much as heard whether there be any Holy

136 INTRODUCTORY LECTURES.
Ghost." It is not that they did not know the existence
of the Spirit of God. Such is not at all the meaning
of the text. All Jews had heard in the scripture of
the Holy Ghost ; and more particularly John's disciples
were well instructed in the fact, not only of His
existence, but that the Holy Ghost was about to be
sent down on believers, or rather that they were going
to be baptized with the Holy Ghost. This is what is
referred to. Had that baptism taken place ? They were
not aware of it ; they had not yet received the great
blessing. Thus it is seen, they were believers, though
they had not received the baptism of the Holy Ghost.
Such is the account that scripture gives of their state.
It is well to note this, because we may find persons
now in a state somewhat analogous. There are many
souls who are not at all in liberty, not having yet
received the Spirit of adoption. Yet are they persons
that we can truly accept as born of God; they detest
sin ; they love holiness ; they really adore the Lord
Jesus, having no doubt at all as to His glory, and that
He is the Saviour. For all this they are not able to
— what they call — "apply" the truth to their own case
and settled relationship. They cannot always appro
priate the blessing. They are not at ease and at liberty
in their souls. We must not put such people down as
unbelievers, on the one hand ; neither must we rest, on
the other hand, as though they had received everything.
Those are two errors to which many are prone. Scripture
allows neither, perfectly providing for every case. What
the apostle did was this : he was far from questioning
the reality of their faith, but he showed that it was not
yet exercised on the full object of faith. They had not

THE ACTS OF THE APOSTLES. 137
yet entered into the just results of redemption. Accord
ingly he enquires how this came to pass — to what they
had been baptized. They say, To John's baptism. This
explains all. John's baptism was only transitional. It
was of God, but it was simply in prospect of the bless
ing, not in possession of it. Such too was the state of
these men. The apostle then puts before them the truth.
"They were baptized in the name of the Lord Jesus.
And when Paul had laid his hands upon them, the Holy
Ghost came upon them ; and they spake with tongues."
This is highly important to be understood, though
(I need not say) still more to be believed. We have the
apostle in an exceptional way laying his hands on dis
ciples in this condition, just as Peter and John laid their
hands on the Samaritan believers who thereby received
the Holy Ghost. Thus God takes particular pains to
show that the apostle Paul had the same sign and
voucher of his apostleship as attached to Peter and
John before. We are not, however, to suppose that a
man cannot receive the Holy Ghost except by such an
act : this would be a false impression and a misuse of
scripture. As I have said elsewhere, and sought to ex
plain long ago, the two general cases of the gift of the
Holy Ghost are entirely irrespective of any such act ;
the special cases, where hands were imposed, owed their
existence to peculiar circumstances that do not call for
detailed remarks at this late hour.
Then we hear of the mighty spread of the work, —
not only the power with which God clothed the apostle,
but also that which rebuked the superstitious use of the
name of Jesus by those who without faith pretended to
it. The chapter ends with the tumult at Ephesus.

138 INTRODUCTORY LECTURES.
In chapter xx. we learn the definitive usage, which the
Spirit sanctions and records for us, of the Lord's day, or
the first day of the week, as the fitting time for the
breaking of bread. So we find it among the Gentiles
in chapter xx. 7. I am aware that there are those who
seem to think there is no liberty to break bread on any
other day. I cannot but differ from such a conclusion.
There appears to me full liberty to break bread any day
provided that some adequate or just reason call for it :
Acts ii. is, to my mind, conclusive authority for this.
At the same time, while there is liberty to break bread,
wherever there arises a sufficient ground for it in the
judgment of the spiritual on any day of the week, it is
obligatory, if we may use such a term on such a theme,
on all saints walking with the Lord to break bread on
the Lord's day, remembering always that the obligation
flows from the grace of Christ, and is perfectly consistent
with the most thorough sense of liberty before the Lord.
In short, then, the regularly sanctioned day for breaking
bread among the Gentiles is the first day of the week
(not of the month, or quarter, or year) ; but under special
circumstances the early disciples used to break bread
every day. This appears to be the true answer to ques
tions raised on this point.
Finally, in the same chapter (without entering into
particulars at present), we may note the meeting of the
elders* with Paul, and the important truth that they
* It may be observed here that those whom the inspired historian
calls " the elders of the church " (». c., in Ephesus) the apostle desig
nates overseers, or bishops (lirio-Koirovg). They are not in scripture
two orders of spiritual rulers but one ofBce. It is not merely that the
bishops were styled presbyters (the higher dignity including the
lower), but the presbyters Paul calls bishops, which could only be

THE ACTS OF THE APOSTLES. 139
are not thrown upon any successors to the apostle,
nor does he speak of any successors in their own office,
but " commends them to God and to the word of his
grace." This is the more worthy of attention because
he warns them of grievous wolves without, and perverse
men from within. Thus there was every reason for
speaking of succession, if it really possessed the place
which tradition gives it, both to apostles on the one
hand, and to elders on the other ; but there is a marked
absence of any such provision. Not only is it not
pointed to, but a wholly different comfort is administered.
because they are both descriptive of the same men and office. This is
supposed also in Phil. i. 1, 1 Tim. Hi., Tit. i. 5, 7, 1 Peter v. 1, 2. On
the other hand presbyters never appointed to that office, though an
apostle associated them with himself in laying hands on Timothy
when he conferred on him a xapia/ia. But scripture never calls Timothy
a presbyter or bishop, but an evangelist, though he was also employed
of the Lord in a highly responsible place at Ephesus, and seems to
have exercised a quasi-apostolic charge over the presbyters as well as
the saints in general there.
I am sorry to add an instructive sample of the blinding influence of
ecclesiastical tradition over a pious mind at an early day. It is a
citation from Irenasus' famous work against heresy (in. xiv. 2), or
rather the Latin version which alone represents him here : — " In
Mileto enim convocatis episcopis et presbyteris, qui erant ab Epheso
et a reliquis proximis civitatibus, quoniam ipse festinaret," &c. Un
deniably there is a double misstatement here : (1) the bishops and
presbyters must be regarded as at least contrary to fact ; (2) they
were expressly of the church in Ephesus, not from other neighbouring
cities. We cannot wonder that later writers of less integrity and
singleness of eye than the martyr bishop of Lyons went farther and
without scruple inHhe effort to justify the growing departure from the
normal state of the church, its doctrines, ministry, and discipline, as
laid down in God's word. I could not but consider the note of Massuet,
the Benedictine editor, a disgrace to a Christian scholar, or even to an
honest man, if one did not bear in mind that the eyes of such persons
are useless spiritually when they read the Fathers.

THE ACTS OF THE APOSTLES.
Chaps, xxi.- xxviii.
The closing chapters from xxi. to the end of the book
are devoted to an episode full of interest and profit —
Paul's course from Jerusalem to Eome. And here we find
ourselves in an atmosphere considerably different from
what we have had before. It is no longer the mighty
power of the Holy Ghost, either inaugurating the great
work of God on the earth at Jerusalem, nor His equally
wonderful energy in breaking through the old bottles of
Judaism, when grace flowed freely, first to Samaria, then
to the Gentiles, and in principle, as we know, in due time
to the ends of the earth. Neither have we the apostle
separated, as it is said, unto the gospel of God. These
were the three great divisions and the main contents of
the book up to the point we are arrived at. But now
the apostle is about to become a prisoner, nor this
without warning. The Holy Ghost, as we may see on
the surface of the verses I have read, admonished the
apostle time after time; but the apostle shows us the
most striking combination of what was truly heavenly
in faith and life with the strongest clinging of heart to
his brethren after the flesh. This is what makes the
difficulty of appreciating his history by no means small.

THE ACTS OF THE APOSTLES. 141
But one may say that what was infirmity must be
allowed to be infirmity on the noblest side (if any thing
be so, which I do not denj^,) of the human heart.
Nevertheless we have the immediate effect in the lesson
that even this does force us into altogether new circum
stances wherein God never fails to magnify HimseK.
He knows how to turn even that which may have been
in itself mistaken to His own glory, and then He in
grace forms new channels and suited ways, not without
a righteous judgment of the error even if it were in the
best, and so much the more remarkably because it was
in the best. And this I believe to be the prominent
lesson of these later chapters of the Acts.
Let us, however, pursue the course of the divine
instruction. The apostle goes on his way and finds disciples, and
tarries among them, as we are told, at Tyre for " seven
days." This seems to have been a common term of stay
— we can readily conceive why. One great reason, I do
not doubt, was to enjoy the fellowship of the saints
together, to spend with the Christians in a new place
that day which has the strongest possible claim on the
heart that is true to Jesus — the first day of the week.
This was expressly shown in chapter xx. The Spirit of
God does not repeat the same express statement here.
Nevertheless I do not think we are far astray if we
connect the seven days of the apostolic visit with that
which was stated plainly in verses 6, 7, of that chapter.
At Troas it was said that " we abode seven days ;
and upon the first day of the week, when the disciples
(or rather, we) came together to break bread, Paul
preached." Here there is no such positive affirmation,

142 INTRODUCTORY LECTURES.
but still the mention in a similar way of seven days
with the disciples may well open a question for spiritual
judgment what the motive was for such a term. I do
not doubt myself that it was to have the joy of meeting
all saints in each locality as opportunity served, and of
cheering and strengthening them on their course.
No doubt the spiritual instincts of the children of
God would lead them always to desire to be together.
For my own part I cannot understand a child of God
who on principle could abstain from any occasion that
summoned round the name of the Lord the members of
the household of faith. It appears to me that, far from
being a waste of time or from any other object being
of the same moment, it is simply a question whether
we value Christ, whether we truly are walking in the
Spirit, if we live in the Spirit, whether the objects of
the constant active love of God are also in measure the
objects of our love in Christ's name.
I think therefore that it is according to the Lord that
the children of God should if practicable be together
every day. To this the power of the Spirit would lead :
only the circumstances in which we are placed in this
world necessarily hinder it. Therefore the true principle
according to the word of God is a coming together
whenever it is practicable ; and we do well to cherish a
real exercise of heart and conscience in judging what
the practicability is, or rather whether the imprac
ticability be real or imaginary. Very often it will turn
out to be in our will, an excuse for spiritual idleness, a
want of affection to the children of God, and a want of
sense of our own need. Accordingly obstacles are allowed
in own minds, such as the claims of business, or the

THE ACTS OF THE APOSTLES. 143
family, or even the work of the Lord. Now all these
have their place. Surely God would have all His
children to seek to glorify Him, whatever may be their
duty. They have natural duties in this world ; and the
wonderful power of Christianity is seen in filling with
what is divine that which without Christ would be
merely of nature; and this should ramify the whole
course of a man's life after he belongs to Christ. And
so again the claims of children for instance, or parents,
or the like, cannot be disputed ; but then if they are
really taken up for Christ, I do hot think it will be
found that it is to the loss of either parents or children,
or that the Ettle time is missed in the long run that is
spent in seeking the strength of the Lord, and in com
munion according to our measure. We ought to be open
for both ; and we shall ourselves never have any power
to help unless we have the sense of the need of help
from others ; but both will be found together.
It appears to me that through the blessed apostle the
Spirit of God gives us in these passing touches, and in
recounting them, valuable hints as to the spirit that
animated him in his course. We may know in some
slight degree what it is to be long on a journey without
due rest, food, or shelter; and passing from one country
and continent to another was by no means then the
easy thing that it is in modern times. We have all the
habit of being rapidly enough in motion, and anxious
to get to the end. We can understand how the apostle,
with so many hindrances in the way, might feel the com
fort of these repeated stays, seven days in one place,
seven days in another, as we have seen, expressly show
ing the desire of his heart after communion as well as

144 INTRODUCTORY LECTURES.
confirming their souls. Such is what we find in this
blessed man's course : in our little measure surely it
ought to be so with us.
On this occasion, however, the disciples told Paul
through the Spirit that he should not go up to Jeru
salem. This was serious. There is no other comment
upon it. We know not what the apostle said or did,
further than this, that the apostle certainly went up to
Jerusalem all the same. "When we had accomplished
these days, we departed and went our way." Then we
have the beautiful scene of the wives and the children.
This has its value. There is a marked absence of
allusion to children in the Acts of the Apostles, where
much is said among men and saints and servants of
God. But we do hear of them in that which is con
fessedly suitable. Here they are brought forward, but
not as a superstitious church ere long did, among other
things, to receive a portion from the table of the Lord :
things were soon to change if not to arrive at that
pass yet ; but we do see them in the expression of the
love that filled all, and the desire to reap to the very
last moment the blessing of having an apostle in their
midst. In short, the children were there no less in
token of respectful love to him who was going, but also
set in the attitude to receive whatever blessinar the
o
Lord might be pleased to bestow upon them. " And
they all brought us on our way with wives and chil
dren," it is said, " tiE we were out of the city, and we
kneeled down and prayed, and, when we had taken our
leave one of another, we took ship, and they returned
home again."
Another means of letting us into the ways of God

THE ACTS OF THE APOSTLES. 145
among His people is found at Caesarea. "We entered
into the house of Philip the evangelist, which was one
of the seven." We cannot well have forgotten his
labours in earlier days at Samaria, and round about.
But we are told here what we had not learnt then, that
"the same man had four daughters." As unmarried,
they were remaining in their father's house ; and they
prophesied. There is no reason why a woman should
not have this or most other gifts as much as a man. I
do not say the same kind of gift always. Surely God is
wise and gives suited gifts whether to men or women,
or, it may be, I was going to say, to children. The Lord
is sovereign and knows how, as putting all who now
believe in the body of Christ, so also to give them a
work suitable to the purposes of His own grace. Cer
tainly He did clothe these four daughters of Philip with
a very special spiritual power. They had one of the
highest characters of spKitual gift — they prophesied.
And if they were invested with this power, certainly it
was not to be put under a bushel but to be exercised :
the only question is how.
Now scripture, if we be but subject, is quite ex
plicit as to this. In the first place, prophecy stands
confessedly in the highest rank of teaching, but it is
teaching. Next, the apostle is himself the person who
tells us that he does not suffer a woman to teach. This
is clearly decisive ; if we bow to the apostle as inspired
to give us God's mind, we ought to know that it is not
the place of a Christian woman to teach. He is speak
ing on this topic, not in 1 Cor. xi., but in chap. xiv.
He is drawing the Ene between men and women in
1 Timothy ii. The latter epistle forbids the women as
L

146 INTRODUCTORY LECTURES.
a class to teach. The other and still closer word in the
former epistle, commands them to be silent in the assem
bly. At Corinth, apparently, there was some difficulty
as to godly order and the right relations of men and
women, because the Corinthians, being a people of
speculative habits, instead of believing, reasoned about
things. It was the tendency of the Greek mind to
question everything. They could not understand that,
if God had given a woman as good a gift as a man, she
was not equally to use it. We can all feel their diffi
culty. Such reasoners are not wanting now. The fault
of it all was, and is, that God is left out. His will
was not in the thought of the Corinthians. There was
no waiting on the Lord to ascertain what was His mind.
Clearly, if He has called the church into being, it can
not but be made for His own glory. He has His own
mind and will about the church, and He has therefore
spread out in His word how aE the gifts of His grace
are to be exercised.
Now the passages in 1 Cor. xiv. and in 1 Tim. ii.
appear to me to be perfectly plain as to the relative
place of the woman, whatever may be her gift. This may
be said to decide only as to one sphere — the assembly
— where the woman, according to scripture, is precluded
from the exercise of her gift. I may say further, that
in those days it did not occur to them that women
would go forth publicly to preach the word. Bad as
the state of things was in early days, they seem to me
to have looked for a greater sense of modesty on the,
part of women. There is not the slightest doubt that
many females with the best intentions have thus
preached, as they do still. They, or their friends, defend

THE ACTS OF THE APOSTLES. 147"
their course by appeals to the blessing of God on the
one hand, and on the other to the crying need of
perishing sinners everywhere. But nothing can be more
certain than that scripture (and this is the standard)
leaves them without the slightest warrant from the
Lord for their line of conduct. Pubhc preaching of the
gospel on the part of women is never contemplated in
scripture. It was bad enough for the Corinthians to think
that they might speak among the faithful. It might
have seemed that there women had the shelter of godly
men ; that there they were not offensively putting them
selves forward before all sorts of people in the world, as
must be the case in evangelising. Among the godly
they may have imagined a veil, so to speak, drawn over
them more or less. But in modern times the end is
supposed to justify the means. Gross as the Corinthians
were, I must confess that to my mind the plans of our
own day seem even more grievous, and with less excuse
for them.
However this may be, we see here that the daughters
of Philip did prophesy. No doubt it was in their
father's house, as already intimated : otherwise the word
of God would thus be set one part against another.
While they tarried there, a certain prophet came down
from Judsea, who repeats the warning to the apostle.
Binding his own hands and feet with Paul's girdle he
declares, " So shall the Jews at Jerusalem bind the man
that owneth this girdle, and shall deliver him into the
hands of the Gentiles." And thus it was accomplished
to the letter. Nevertheless, spite of the tears of the
saints, spite of the warning of this prophet, as of others
before, Paul, with mind made up, answers, " What mean
L 2

148 INTRODUCTORY LECTURES.
ye to weep and to break my heart ? for I am ready not
to be bound only, but also to die at Jerusalem for the
name of the Lord Jesus."
After all the apostle goes accordingly, and in Jeru
salem the brethren receive him gladly. "And the
day following Paul went in with us unto James; and
all the elders were present." It is evident from this
picture that all ecclesiastically was in due order at
Jerusalem. An apostle was there who had an appa
rently high place of local dignity. Besides there were
the ordinary overseers whom the Holy Ghost had set as
guides and leaders in the assembly (that is, the local
charge of elders). " And when Paul had saluted them,
he declared particularly what things God had wrought
among the Gentiles by his ministry." They owned the
way in which the Lord had been glorified. At the same
time their word to him is, "Thou seest, brother, how
many thousands" (the true meaning is tens of thousands,
myriads, which may probably give some a larger
thought than is familiar of the vast and rapid spread
of the gospel at that time among that nation) " of Jews
there are which believe; and they are all zealous of the
law ; and they are informed of thee, that thou teachest
all the Jews which are among the Gentiles to forsake
Moses, saying, that they ought not to circumcise their
children, neither to walk after the customs." This was
a mistake. Such was not the course of the apostle.
What Paul really taught was the impropriety of putting
Gentiles under the law : he did not interfere with the
Jews at this time. Later a distinct and peremptory
message came from the Holy Ghost; but the process
of the Lord with them was gradual — His method with

THE ACTS OF THE APOSTLES. 149
His ancient people I deem of importance for us to learn
and imitate. It is perfectly true that it was in the
mind of God in due time to bring out fully the deliver
ance of both Jew and Gentile from the law ; but this
was not done all at once, at least as regards the Jew.
What the apostle set himself decidedly against was the
effort to bring the Gentiles under law ; and this was pre
cisely what Pharisaic brethren were zealous for. Whether
Judaizing Christians or the Gentiles themselves took up
the law, the apostle did most resolutely reject and
condemn the fatal error. But as regarded the Jews
themselves there was the truest forbearance, flowing
from, not characteristic largeness of heart only, but
tender consideration for scrupulous consciences. If
God had not yet sent out the final word that told
them the old covenant was ready to vanish away, how
could he who so closely followed His ways be hasty ?
The early days were reaEy a time of transition, where
Christ was ministered first to Jew and then to Gentile.
The Gentile, never having been under law, was faf more
simple than the Jew in appreciating the liberty of the
gospel. The Jew was tolerated in his prejudices until
the closing message came from God, warning them of
the danger of apostasy from the gospel through their
adhesion to the law.
Having dwelt on this in sketching the epistle to the
Hebrews, there is the less reason to say more about it
now. But that epistle was to the Hebrew believers the
last trumpet which summoned them to renounce all
connection with the old system. Up to that time there
had been a gradual transition, the gap widening, the
difference more pronounced, but still every tie was not

150 INTRODUCTORY LECTURES.
broken tiE this the final call. Such a way strikes me
as worthy of our God — a way which to our precipitate
minds might seem somewhat difficult, because we have
been mostly trained as Gentiles. Since we have entered
into the truth of God more perfectly, we have seen the
enormous mischief of bringing in the law and mixing it
up with the gospel.
Let us remember then that, whilst the Holy Ghost
always maintained liberty for the Gentile, there was
unquestionably a time of waiting on the Jew. Even
the apostle Paul was no exception to patience with
their prejudices. As to the twelve, they seem to have
feebly enough entered into this liberty from the law.
Doubtles.s Eaul, as being apostle of the Gentiles, called
from heaven by the risen Jesus, and witness of sovereign
grace, apprehended it after a different sort and richer
measure ; but we shall find that even he could warmly
sympathise to a great extent with the feelings of a
Jew. He is the one to whom, under God, we are
indebted for knowing anything about Christianity in
its full form and real strength ; yet, for all that, it is
quite evident that he had, if not Jewish prejudice,
certainly the warmest Jewish attachments ; and, in
point of fact, it was the strength of his affection to the
ancient people of God that brought him into the trouble
recorded in these concluding chapters of this book, the
Acts of the Apostles.
This, we must remember, to a certain extent, may be
viewed as an answer to the love found in our blessed Lord
Himself; but then there were striking differences. In our
Lord, love for Israel was, as all else, perfect : there was
not, nor could be, the faintest admixture of a blemish.

THE ACTS OF THE APOSTLES. 151
We know WeE the bare hint of such a thought would
be repulsive to our faith and our love for His person.
To the Christian it is impossible to conceive it for an
instant. At the same time, we know His love for that
people was felt and expressed up to the last. It was
His persistent love which brought Him into the circum
stances of utter rejection when God's time was come,
and He suffered all the consequence of their hatred
(though infinitely more also for sin in atonement,
which was His alone). Now the apostle knew what it
was to love Israel and suffer for that love. Not only
among the Gentiles, but among the saints, the more he
loved the less he was loved. This was true ; but, if in
general true there, emphatically was it to be verified
among the Jews. Thus stands the wonderful fact in
the history of the apostle Paul : the very man who
brought out the church distinctly, and showed its
heavenly character as none other approached ; the very
man that proved the absolute abolition of the old
ties and relations, swallowing up all in Christ exalted
to the right hand of God : — he is the man whose heart
retained the strongest attachment of love to the ancient
people of God. And I have not the smallest doubt
that God gives us in this case a grave but gracious
warning of its danger. Were it an apostle, were it the
greatest of the apostles, still Paul was not Christ, and
what in Christ could be and was absolute perfection, in
Paul was not. Yet Paul was a man who puts all that
have been since that day into the shade.
If I may express my feelings here, let me say that
I felt nothing a greater trial to my own spirit than
touching on this very theme. I could not point out

152 INTRODUCTORY LECTURES.
any one thing I shrink from more than having the ap
pearance of reflecting on such a servant of Christ. Yet
God has written the history of all this, and He has
written it surely not for sentiment and silence, but for
utterance and common profit. He has written it, no
doubt, that we should feel our own great shortcomings,
and that we should beware of our spirit in setting up
to condemn such an one as the great apostle of the
Gentiles. Still, I repeat, the Holy Ghost has recorded here
His own warnings on the one side, and on the other
the refusal of the apostle to act on them, if I may
venture so to say, though it were through fulness of
tender love, and an ever-burning affection for his bre
thren after the flesh. Alas ! when we think of our
faults ; when we reflect how little they spring from
anything that is lovely ; when we recollect how much
they are mixed with worldliness, and impatience, and
pride, and vanity, and self; when we observe that he
was so deeply chastened, and met with such a distress
ing stop to the worldwide work which God had given
him, in what a light do our faults appear ! He had a
pressure of trial such as few men ever knew beside
himself; and, what might embitter it to him, all this
the natural effect of slighting the admonitions of the
Spirit of God by yielding to his undying love for a
people out of whom, after all, he had been divinely
separated to the work the Lord had given him to do.
God having given us the account, whatever may be
one's own feelings, can it be doubted that we are bound
to read, and by grace to seek to understand ? Yea, not
this only, but may we apply it for the present blessing of

THE ACTS OF THE APOSTLES. 153
our souls, and for our progress in the path of Christ
here below, whatever it may be. We may have the
smallest possible sphere; but, after all, a saint is a
saint, and very dear to God, who magnifies HimseK in
the least of those that are His.
It is assuredly for our profit and to God's own
glory that the Holy Ghost has written this remarkable
appendix to the history — the onward history — of the
Acts of the Apostles. Here we have a check which
brings in new things, the fruit of persisting in going
up to Jerusalem spite of the Spirit's testimony against
it. The more blessed the man, the more serious the
miss of firm footing. There is one step outside what
the Spirit enjoined, whatever may be the mingling of
that which is beautiful and lovely ; at the same time, it
was not the full height, so to speak, of the guidance of
the Spirit of God. This exposed the apostle to some
thing more, as it always does ; and, indeed, so much the
more, because it was such an one as Paul. The same
principle is plain in David's life. The lack of energy,
which might have been comparatively a little hurt to
another, became the gravest snare to David ; and, found
out of the path of the Lord, he soon slips into the
meshes of the devil. Not that I mean anything in the
least degree tantamount in the apostle Paul ; far from
it ; for, indeed, in this case the apostle was mercKully
preserved from anything that gave the smallest activity
to the corruption of nature. It was simply a defect, as
it appears to me, of watching against his own love for
Israel, and thus setting aside, consequently, the warn
ings that the Spirit gave. The tears and appeals seem
to have rather stimulated and strengthened his desire,

154 INTRODUCTORY LECTURES.
and accordingly this exposed him to what was a snare.,
not immoral but religious, through listening to others
below his own measure. He took the advice of James.
" What is it, therefore ? The multitude must needs
come together : for they will hear that thou art come.
Do therefore this that we say to thee. We have four
men which have a vow on them ; them take, and purify
thyself with them, and be at charges with them, that
they may shave their heads" — what a position for the
apostle to find himself in ! — " and all may know that
those things, whereof they were informed concerning
thee, are nothing." Without pretending that there was
nothing in the previous line of Paul tending to this
(compare chapter xviii. 18), it is evident that the object
was to give the appearance that he was a very good
Jew indeed. Was this warrantable, or the whole truth ?
Was he not a somewhat ambiguous Jew? I believe
that, as we have seen, there was an undisguised respect
for what once had the sanction of God. And here was
just the difference in his case from our blessed Lord's
perfect ways. Up to the cross, we all know, the legal
economy or first covenant had the sanction of God;
after the cross, in principle it was judged. The apostle
surely had weighed and appraised it all; he did not
require any man to show him the truth. At the same
time there was no small mingling of love for the people ;
and we know well how it may intercept that singleness
of eye which is the safeguard of every Christian man.
The apostle then listens to his brethen about a matter
in which he was incomparably more competent to form
a sound judgment than any of them. Accordingly he
suffers the consequence. He is found purifying himself

THE ACTS OF THE APOSTLES. 155
along with the men who had a vow. He enters the
temple, "to signify the accomplishment of the days of
purification, until that an offering should be offered for
every one of them. And when the seven days were
almost ended " — which it is well known had to do with
the Nazarite vow — "the Jews which were of Asia, when
they saw him in the temple, stirred up all the people
and laid hands on him, crying out, Men of Israel,
help ! This is the man that teacheth all men every
where against the people, and the law, and this place ;
and further brought Greeks also into the temple, and
hath poEuted this holy place." The next verse shows
us why. It was a mistake ; nevertheless it was enough
to rouse the feelings of all Israel. "AE the city was
moved, and the people ran together," and the issue was
a frightful tumult, and the apostle was in danger of
being killed by their violent hands, when the chief
captain comes and rescues him. This paves the way for
the remarkable address which the apostle delivers in the
Hebrew tongue, given in the next chapter.
The mention of the Hebrew tongue appears to con
firm the true key to the difference between this account
of the apostle's conversion and others. It is not precisely
in this book as in the gospels, where a different way of
presenting the same fact or discourse of our Lord Jesus
obtains, according to the character of the design in
hand ; yet is it the same principle at bottom. Even in
the same book a difference of design may be traced.
There may be observed this in the three accounts in
which Paul's conversion is given : first, the historical
account ; secondly, Paul's own statement to the Jews ;
and, thirdly, Paul's to the Jews and Gentiles as to the

156 INTRODUCTORY LECTURES.
Eoman governor and king Agrippa. This is the true
reason of the difference there is in the manner in which
facts are presented. We need not enter minutely into
detail. On examination you will find what is said to he
correct, that here as is evident he adopts a language
which was for the very purpose of arresting the
attention in appealing to the affections of the Jew;
he speaks in their familiar tongue, and accordingly
gives an account of his conversion in such a way as he
considered conciliatory to the feelings of the Jews. To
these there was one thing which was unpardonable;
but this was the very glory of his apostleship, the direct
object for which God raised him up. Thus, with the
most gracious of intentions, and with the warmest love
towards his countrymen- after the flesh, the apostle gives
an account of his conversion and the miraculous cir
cumstances that attended it, of his meeting with Ananias,
a devout man according to the law, which he takes
particular pains to state there, and of the trance into
which he afterwards fell at Jerusalem in the temple
whilst praying. But he tells them out that which he
must easily have known (and so much the more because
of his accurate understanding of the feelings of the
Jews) would rouse them to the uttermost : in short, he
lets them know that the Lord called him and sent him
to the Gentiles.
It was quite enough. The moment the sound of
"Gentiles" reached their ears, all their feelings of
Jewish pride took fire, and at once they cried out,
" Away with such a fellow from the earth ! It is not
fit that he should live." As they cried and cast off

THE ACTS OF THE APOSTLES. 157
their clothes to throw dust into the air, the chiliarch
commanded him to be brought into the castle, and bade
that he should be examined by scourging. There he
put himseK in the wrong ; for Paul was not only a Jew
but a citizen of Eome ; and he was so by a better title
than the commandant who thus ordered him to be
bound. The apostle quietly states the fact. I dare not
judge him, though there may be some Christians who
would : he was clearly entitled to remind those that
were the guardians of the law of their own transgression.
He uses no means further, but merely tells them how
things stood.
It appears to me that it is a morbid squeamish-
ness rather than true spiritual wisdom that would cavil
at such an act on the part of the apostle. Every
one knows that it is easy to be a martyr in theory,
and that those who are martyrs in theory are seldom so
in practice. Here was one destined to torture, and
really one of the most blessed witnesses of tbe Lord all
through. Faith enables one to see things clearly.
Should the guardians of law break the law ? Faith
never teaches one to court danger and difficulty, but to
walk the path of Christ in peace and thankfulness.
The Lord has not called His servants to desert it. I
dare say some of us may have been struck with the
fact that the Lord told them when they were persecuted
in one city to flee to another. Assuredly this is not
courting martyrdom, but the very reverse; and if the
Lord Himself gave such a word to His servants in Judsea
and to His disciples (as is well known), it appears to
me that it is at least hazardous without grave spiri
tual ground to face a danger so decided of condemning

158 INTRODUCTORY LECTURES.
the guiltless who are entitled to our reverence. Here
we have no sign of anything said by the Holy Ghost
in the form of warning; and therefore, observe, it is
not in the least degree a setting aside what is clearly
laid down elsewhere. We have seen the Holy Ghost
admonishing the apostle, when carried far in ardent
love, and we can easily see that He had a sovereign
title, both to guide and to correct — even if it were an
apostle. Nothing of the kind appears here. It was a fact which
the Eoman officer had overlooked illegally, and the
apostle was entitled to state the fact. It was in no way
a going to law. Need it be said that such a recourse to
the powers that be would have little become a follower
and servant of Jesus ? It was in no way using such
means as man would have employed ; it was the sim
plest possible statement of a circumstance serious in the
eye of the law, and it had its effect. "And as they
bound him with thongs, Paul said to the centurion that
stood by, Is it lawful for you to scourge a man that is a
Eoman, and uncondemned? When the centurion heard
that, he went and told the chiliarch, saying, Take heed
what thou doest; for this man is a Eoman." The
chiliarch enquires accordingly. You must remember
that to say you were a Eoman, if you were not, was a
capital offence against the government, which of course
they never failed to visit with the severest punishment.
To claim it untruly was too dangerous to be often
attempted, as it exposed a man to the imminent risk of
death. The officials of the Eoman empire were rarely
disposed therefore to question such a claim, especially
where it was made by a man who, on the face of it,

THE ACTS OF THE APOSTLES. 159
was such a character as the apostle, little as he might
be known to any of them.
So "straightway," it is said, "they departed from him
which should have examined him, and the chiliarch
also was afraid after he knew that he was a Eoman,
and because he had bound him." However, man strives
to preserve his dignity after his own fashion. " On the
morrow, because he would have known the certainty
wherefore he was accused of the Jews, he loosed him
from his bands," (that is to say, he leaves him still a
prisoner which he had no right to do,) " and commanded
the chief priests and all their council to appear, and
brought Paul down and set him before them." The
apostle seeks no further redress, and was as far as
possible from the desire or thought of punishing the
man for the mistake he had made. For this evidently
would have been a departure from grace : but the occasion
helps to give a little insight into this wonderful man of
God. ' For when the high priest Ananias commanded
those that stood by to smite him that said he had
lived in all good conscience, Paul turns quickly upon
him with the words "God shall smite thee, thou whited
wall" (and so He did) ; "for sittest thou to judge me after
the law, and commandest me to be smitten contrary to
the law ? And they that stood by said, Eevilest thou
God's high priest? Then said Paul, I wist not, bre
thren, that he was the high priest: for it is written,
Thou shalt not speak evil of the ruler of thy people."
This is a fine instance of the most simple, and at the
same time admirable, way in which grace recovers, even
if there be a momentary slip of haste mingling with it.
There can be no doubt at all that the high priest had

160 INTRODUCTORY LECTURES.
acted in a way entirely contrary to the law. There was-
therefore an indisputable right to rebuke him. At the
same time I suppose that his decided character, and his
keen sense of the glaring injustice, did betray itself in
his utterance. Further, it is an instance of what is
found often elsewhere in Scripture. God may be with
a deed which on one side of it may have haste mingling
with it, but on the other real truth and righteousness.
What was done here by the high priest was glaringly
contrary to the law of which he was the professed ad
ministrator. Nor certainly did God permit these solemn
words to fall to the ground without bearing fruit. Paul at
once, however, corrects himseK, and owns that had he
known him to be the high priest, he would not have
spoken so; that is to say, whatever might be the charac
ter of the man, Paul was not one to lower the office. He
would leave it to God to judge that which was unworthy
of it.
There is another thing that claims our notice. Is
there not a certain peculiarity discernible in a measure
in the apostle now ? First of all there was haste of
spirit. Is there as firm treading as before in the path
where the power of the Spirit of God rested on him ?
Do we not find an adroitness, may I venture to say)
though wishing in no way to utter a word too much, as
is easily done? But still is there not a cleverness in
the way in which the apostle, when he perceived that
one part of the council were Sadducees and the other
Pharisees, cried out, "Men and brethren, I am a Pharisee,
the son of Pharisees;* of the hope and resurrection of
the dead I am called in question " ?
* The plural form is recommended to us by the most ancient

THE ACTS OF THE APOSTLES. 161
This does not seem according to the simple and full
activity of the Spirit of God that we have seen in the
apostle when he was away from Jerusalem. He had
gone where he had been divinely warned not to go ;
and it matters not who it is, if it were even the greatest
of the apostles, is there not a sensible difference when
there is the smallest divergence from the peaceful guid
ance of the Holy Ghost ? And if this is true of him,
what shall we say of ourselves ? Do not allow your
lips to utter strong things about the apostle Paul ; but
let your own consciences, and let- mine, take heed to our
own ways, and above all beware of this — that we be not
found slighting one word that comes to us from the
Holy Ghost. Let us weigh and cherish every expression
of God's mind. In this case the apostle Paul could
not doubt it. It was not doubt ; but he strengthened
himself now that the time was come to suffer. He had
made up his mind for the worst that man might or could
do. Was it all that was there? In truth there was
more than this ; but I think the comparative lack of
calm, the exposure to haste, and the other features that
appear in this remarkable histofy, are meant to be signs
to our souls of the real truth of the case as it now
stood. The consequence was soon apparent on this occasion.
The diversion produced was no doubt what men would
call politic ; that is, the apostle designed to divide and
conquer. He made good use of the one party that had
uncials, some good cursives, the Vulgate and the Syriac ; the singular
prevails in the great majority of copies and versions. Being more
natural or customary, though far less energetic, we can understand
copyists falling into it. M

162 INTRODUCTORY LECTURES.
whatever there was of zeal and orthodoxy. There' is
not the smallest pandering to the Sadducees, which
would have been far from the Spirit of God. Now I
am very far from saying or implying any unworthy
ways ; but I do mean that there was a kind of availing
himself of the difference that reigned between these
that held to the word of God with, at any rate, an
outward religious respect, and those that despised it;
and this is a danger that no man is free from, particu
larly in circumstances of danger. The apostle yielded
to it then. He stated the fact that the hope and
resurrection of the dead were in question ; but still the
question arises, What was his motive for putting it
so ? What does the Spirit of God bring out before us
here ? Was it simply the truth ? Was it only Christ ?
I doubt so.
It seems clear that the discerning eye of the apostle
saw the horrible state of the high priest and his
party, — that whatever might be the honour of the
office, yet, in the defiled and defiling hands that now
held it, it was only used for their own worst purposes
against the truth and grace of God. Accordingly he
availed himself of the strong feeling of the sounder part
of the nation, and thus gained what might have seemed
unexpected adherents among the Pharisees. It did not
give him after aE the advantage. To the believer is not
this always the result ? I doubt very much the weight
of such a gain. Have we not learnt that the true gain is
Christ ? and that to take our side unqualifiedly with the
Lord, by God's grace to shut our eyes to all consequences,
and our ears to all censure, and just go on holding to
that which we know is acceptable in His eyes and for

THE ACTS OF THE APOSTLES. 163
His own glory, — is not this the only true path of ser
vice, as it certainly is the precursor of victory? In
this case it • would be a victory unmixedly for the
Master. Such an idea as one's own victory ought not
to be in a Christian man's mind. Let our desires be
simply for the Lord — for His grace and truth, for His
own work and glory in the church. His name is Hi-
served by making use even of the most reputable of
His adversaries. Those zealous for the law, one cannot
but know, are opposed to the gospel, — the Pharisee no
less than the Sadducee. The apostle presents to the
multitude "the hope and resurrection of the dead."
He does not commit himseK to speaking about Jesus ;
he does not say a word of the gospel. Had he brought
in either, all would have come to nothing : the Pharisee
would have resented the word just as much as the
Sadducee. Leaving out what was adverse to his pur
pose, he puts forward that which he knew would set
one part of his enemies against the other.
Yet here was vouchsafed no small comfort from the
Lord to His servant. "And when there arose a great
dissension, the chief captain, fearing lest Paul should
have been pulled in pieces of them, commanded the sol
diers to go down, and to take him by force from among
them, and to bring him into the castle. And the night
following the Lord stood by him, and said, Be of good
cheer, Paul: for as thou hast testified of me in Jeru
salem, so must thou bear witness also at Eome." What
a proof of what the Lord is, even in (yea, because of)
those very circumstances when the apostle's heart
might have been exceedingly cast down ! He had
persisted in going up to Jerusalem, and brought himself
M 2

164 INTRODUCTORY LECTURES.
into what certainly looks like a false position, and as a
fact exposed him to a number of disasters and painful
oppositions. The Lord at this very time, when things
looked gloomiest, appeared to His servant, and com
forted him. Instead of a word of reproach, on the
contrary it is all that could bid him good cheer.
How good the Lord is ! How perfect in His ways !
He knows how to deal with a mistake whenever there
is one, while He righteously deals with it so much the
more in one who ought not to have made it, a mistake
in his case being a thousand times more serious than
in another. Nevertheless, the Lord has nothing but
comfort to administer at such a time. "Be of good
cheer, for as thou hast testified of me in Jerusalem, so
must thou bear witness of me in Eome." He was not
going to be killed. This was just before the conspiracy
appeared. What could man do ? Why should he be
afraid then ? The Lord meant him to go to Eome : his
heart's desire was to go there. That is what his heart
was set upon next to Jerusalem ; and he had his way
in going to Jerusalem ; and now the Lord was about to
take him to Eome. To Eome he was going, but he was
to visit it bearing the marks of having been up to
Jerusalem. He was going to Eome a prisoner ; bringing
the message surely of the grace of God, but not without
the experience of what it cost to have yielded to his
love for the ancient people of God. He was going to
Eome with a deeper sense of what his true calling was.
His allotted work lay among the Gentiles — pre-eminently
and especially among the uncircumcision. Why did he
not cleave simply and solely to his calling ?
Nor were the foes of the gospel scrupulous, spite of

THE ACTS OF THE APOSTLES. 165
their boasted attachment to the law of God. A con
spiracy was forming among the unhappy Jews, and the
Lord in His providence brings it to light by one that
was kinsman of the apostle, to whose heart the ties of
flesh and blood appealed with some strength, if there
were no higher motive. No doubt he must have been a
Jew to have been in the secrets of that portion of the
nation which was bent upon the destruction of the
apostle. He divulges the secret, first to Paul, sub
sequently to the chiliarch. Accordingly Lysias (for
this was his name) gets ready a detachment of soldiers,
and horsemen, and spearmen, during the night, and
sends Paul to Felix the governor with a letter. Little
did the Eoman think that his letter was to be read by
you and me ; little did he know that there was an eye
that looked him through and through as he wrote. That
the false and the true should be proclaimed on the
housetops he never counted on. "Claudius Lysias unto
the most excellent governor Felix, sendeth greeting.
This man was taken of the Jews, and should have been
killed of them; then came I with the troop and rescued
him, having understood that he was a Eoman." He
understood nothing of the sort ; he was merely deceiving
his superior, seeking in fact to make capital out of that
which was error and fault; for, as we have seen, he
began with a positive infraction of Eoman law. He had
bound, and this for the purpose of scourging, one no less
a citizen than himself. He was guilty of claiming
credit and zeal, where he had been both remiss and
hasty. Oh, how little does the world think that the
secrets of the most private letter, — the counsels of the
cabinet, — the movements of kings, of governors, and

166 INTRODUCTORY LECTURES.
ministers of state, of military chiefs and their men, no
matter who or what, are all before One who sees all and
forgets nothing.
Paul, however, is rescued; and now comes another
scene. Ananias, the high priest, descends with the
leaders to try their fortune before the governor with the
captive. On this occasion they hire an orator to plead
for them. If he begins with the grossest flattery and
pomposity of speech, the apostle answers with as strik
ingly admirable and quiet dignity, exactly suited to the
circumstances. Here the apostle, then, when the governor beckoned
him to speak, explains how utterly false were all the
charges of this hired rhetorician. He loved his nation
too well instead of being in anywise their troubler, as
he had been represented. "As thou mayest under
stand, that there are yet but twelve days since I went
up to Jerusalem to worship. And they neither found
me in the temple disputing with any man, neither
raising up the people, neither in the synagogue, nor in
the city." There was therefore no such case as Tertullus
had set forth : " We have found this man a pestilent
fellow, and a mover of sedition among all the Jews
throughout the world, and a ringleader of the sect of
the Nazarenes ; who also hath gone about to profane the
temple." He had only been a few days in Jerusalem,
and was there worshipping, not seeking to trouble any
body. "Neither can they prove the things whereof
they now accuse me. But this I confess unto thee, that
after the way which they call heresy, so worship. I the
God of my fathers, believing all things which are
written in the law and in the prophets : and have hope

THE ACTS OF THE APOSTLES. 167
towards God, which they themselves also allow, that
there shaE be a resurrection of the dead, both of the
just and unjust." Then he frankly states what had
brought him up on this occasion. "I came to bring
alms to my nation, and offerings." He really did love
them. " Whereupon," he says, " certain Jews from Asia
found me purified in the temple, neither with multitude,
nor with tumult ; who ought to have been here before
thee, and object what wrong they had against me." But
the witnesses were not found. In point of fact, there was
nothing tangible to allege against him. It was merely
the outburst of priestly hatred and popular fury, fol
lowed by a conspiracy formed to murder; and when
this failed, the effort was to bring about a judicial
condemnation. Who could fail to see the mere will and
malice of man 1 It had no other origin or character.
" When Felix heard these things, he adjourned them,
saying, When Lysias the chiliarch shall come down,
I .will know the uttermost of your matter. And he
commanded a centurion to keep Paul, and to let him
have liberty." His wise experienced eye at once saw
how things were: there was not the slightest ground
for the charges against the apostle. Hence the unusual
order not of liberty only, but that none of his ac
quaintance were to be forbidden to eome or to minister
to him. Nay, more than this : " When Felix came with
his wife Drusilla, who was a Jewess, he sent for Paul,
and heard him concerning the faith of Christ." But
there was no compromise : he heard what he did not
expect. It was not the resurrection now; it was an
appeal to conscience morally, or, as it is said here,
''He reasoned of. righteousness, temperance, and judg-

168 INTRODUCTORY LECTURES.
ment to come." All has its season, and this was a word
exactly suited to the man and the woman to whom Paul
preached. It was well timed. Any one who is at all
acquainted with the history of this personage — for he is
an historical character— knows that he was peculiarly
guilty, and that these words of the apostle were directly
levelled at, and a condemnation therefore of, his moral
delinquency. Felix trembles, accordingly, and talks about hearing
him at another time ; but that convenient time never
came. "He hoped also that money should have been
given him." How truly, therefore, and how season
ably, had Paul "reasoned to him of righteousness!"
" He hoped also that money should have been given
him of Paul, that he might loose him: wherefore he
sent for him the oftener, and communed with him."
Besides, you see the character of the man in what
follows. "After two years Porcius Festus came in Felix's
room : and Felix, willing to show the Jews a pleasure,
left Paul bound." There was no justice to be got out
of this unjust judge. It was not that he wanted sense,
or wisdom, or judgment. He had aE these, and so much
the worse for him ; but he was willing to sacrifice
everything for his own ends. He had been foiled in his
desire for money ; and now to please those Jews whom
he heartily despised — willing to do something that
would ingratiate himself with them without costing
him anything — he leaves Paul bound.
Festus in due time appears to our view in the next
chapter (xxv.) He had the same desire. He was no
better than his predecessor. Festus proposes in a
singular way that Paul should go up to Jerusalem. This

THE ACTS OF THE APOSTLES. 169
was an unheard of thing for a Eoman governor — the
chief representative of the empire — to send one who
had been brought before him back to Jerusalem to be
judged by the Jews. Paul at once takes his stand on
the well-known principle of the Eoman empire that
ought to have guided Festus. He says, "I stand at
Caesar's judgment-seat, where I ought to be judged : to
the Jews have I done no wrong, as thou very well
knowest. But if I be an offender, and have committed
any thing worthy of death, I refuse not to die ; but if
there be none of these things whereof they accuse me,
no man may deliver me nnto them. I appeal unto
Csesar." This is clearly a matter of spiritual judgment.
Paul had now committed himself to this course, as later
he actually went before Csesar. It was irrevocable.
There was no human possibility of change now. He
had uttered the word ; before Cassar he must go.
Nevertheless, a short time after this we find Agrippa
comes down, and the Eoman governor, knowing well the
active mind of the king, tells him the story of Paul.
He felt his own weakness in having to do with such a
case, and he knew the interest of Agrippa. Agrippa
accordingly tells the governor that he would like to
hear the man himseK.
On the next day, "when Agrippa therefore was
come, and Bernice, with great pomp, and was entered
into the place of hearing, with the chiliarchs and
principal men of the city, at Festus' commandment
Paul was brought forth." And here we find a remark
ably fine contrast with all the glitter and pomp of the
court. The king himseK was a most capable man, but
destitute of moral purpose. His wife, however she

170 INTRODUCTORY LECTURES.
might be favoured naturally, was alas ! a w.oman of no
character whatever. Both of them were under the most
painful cloud of suspicion even in the minds of the
heathen themselves, not to speak of the Jews. These are
the persons who, with the Eoman governor, sit in judg
ment upon the apostle. And then comes forth the prisoner
bound with chains. But oh what a chasm separated them
from him ! What a difference in the eyes of God ! What
a sight it was to Him to behold these judges dealing with
such a man without one shred to cover them of what
was of Himself — nay, with that which was most shame
ful and debasing. In all the splendour of earth's rank
and dignity they sat to hear the poor but rich prisoner
of the Lord. And Agrippa (chap, xxvi.) said to him,
"Thou art permitted to speak for thyself. Then Paul
stretched forth the hand, and answered for himself: I
think myself happy, king Agrippa, because I shall
answer for myself this day before thee." If we find the
full peace and blessedness of this honoured man of God,
what the Lord wrought, and the mighty power of His
grace, we see the most dignified yet lowly courtesy
towards those who listened, Agrippa especially. " Be
cause I know thee to be expert in all customs and
questions which are among the Jews : wherefore I
beseech thee to hear me patiently."
He expounds therefore all his history, how he had
been trained from his youth in the strictest sect among
the Jews, and again mentions how he was judged for
the hope of the promise made of God to " our " fathers.
Thus he reasons on the resurrection : " Why should it
be thought a thing incredible with you if God raises
the dead?" He at once brings in this which every

THE ACTS OF THE APOSTLES. 171
Pharisee acknowledged, and which was the main test
of orthodoxy among the Jews. This is applied to
the history of Jesus of Nazareth. In fact, all turned
on it. If it was true that God had raised Him from
the dead, what was the position of the Jews, and what
the glory of Jesus? All turned therefore on the
resurrection. Then he points out the facts of his own conversion.
It was not favourable circumstances that had thrown
him in the way of the gospel ; it was the very reverse
of attachment to the Christians or of any lukewarm-
ness toward the law. All his prepossessions were for
Israel, aE his prejudices against the gospel. Never
theless while he had carried this to the uttermost,
while with the authority of the chief priests he had
sought to persecute them to death, the grace of God
surmounted all either of religious ties or religious
hatred in the heart of Paul. "When I went to Damas
cus," he says, "with authority and commission from the
chief priests, at midday, 0 king, I saw in the way a
light from heaven, above the brightness of the sun."
And not more surely was the heavenly light which
streamed upon the apostle above aE nature's light, than
the grace which God showed that day completely
eclipsed all that was of man in his heart and previous
history. All disappeared before the all -overcoming
strength of the goodness of God in Christ. "And when
we were all fallen to the earth, I heard a voice speaking
unto me, and saying in the Hebrew tongue, Saul, Saul,
why persecutest thou me ? It is hard for thee to
kick against goads. And I said, Who art thou, Lord ?
And he said, I am Jesus whom thou persecutest." The

172 INTRODUCTORY LECTURES.
work was done. I say not that there was all the peace
and blessedness he was afterwards to enjoy, but there
was effected then the entrance of that spiritual light of
Christ that dealt with his conscience in aE its depths.
At once, down to the very roots of his moral being, all
was stirred up, and the good seed, the seed of everlasting
life, was sown underneath. He is bidden to rise and
stand upon his feet. "For I have appeared unto thee
for this purpose, to make thee a minister and a witness
both of these things which thou hast seen, and of those
things in the which I will appear unto thee."
The word is not exactly as we have it — " delivering
thee from the people and from the Gentiles." It is hard
here to see the propriety of that term " delivering " in
our common Bibles. In this connexion it was not a
question so much of a rescue as of taking him out from
the people and from the Gentiles. The Lord was severing
him from the Jew no less than the Gentile. It is also
more than Peter speaks of in chapter xv. (taking out
from the Gentiles a people for His name) ; which we
have seen already, as it was of prime importance to
insist on it at the great council of Jerusalem. It was
of course still true that God is taking out a people for
His name ; but in the case of Saul of Tarsus the Lord
speaks of taking him out from the Jew no less than the
heathen. It is a separation therefore unto the new work
of God from both Jew and Gentile. " Unto whom,"
speaking of the Gentiles, " now I send thee, to open
their eyes, and to turn them from darkness to light, and
from the power of Satan unto God, that they may
receive forgiveness of sins, and inheritance among them
that are sanctified through faith that is in me."

THE ACTS OF THE APOSTLES. 173
Nor was Paul disobedient to the heavenly vision.
He bowed to the Lord. He was right, as became a man
taught of God. And he "showed first unto them of
Damascus, and at Jerusalem, and throughout all the
region of Judaea, and then to the Gentiles, that they
should repent and turn to God, and do works worthy of
repentance." For these were the true causes of Jewish
hostility. There was no setting himseK up against the law.
God forbid that this should ever be an object for a
Christian man ! He does not call us to a negative
testimony, even if legitimate ; He calls us to a task far
more truly of Himself. It is not against evil so much
as for good that God gives us a mission. We must
hold this fact always as a fixed principle. I grant you
that he who is called out to a purpose that is worthy of
God does judge what is evil ; nay, not merely this, but
judges especially what looks ever so good. Correcting
evil by power is not the present purpose of God for the
Christian or the church ; and be assured His will is
the only true directory and the only safe ground for us
in everything.
Let us then always enquire, what according to scrip
ture does God design and desire for His people now?
What is His real revealed work now ? To what there
fore is He calling you and me ? To what did He set
apart the apostle then ? It was certainly not the
pulling down of the Jews or their legal economy. Judg
ment was coming on that nation soon, but as long as
God forbore Paul lingered over them in patient love;
and was he not quite right ? But God was calling out a
people from the Gentiles as well as from the Jews, and

174 INTRODUCTORY LECTURES.
separating him from all his antecedents, from everything
that his heart was so fondly bound up in : for never
was mortal man that loved Israel more than the apostle
Paul did. But God took him out of all his old Jewish
associations as well as the Gentiles, to whom now He
sent him.
It is evident that we must be separated from human
influences even of the best kind, in order to be a fit
vessel for God's purposes where the need is greatest.
If you would effectually help others, you must always
be above the motives and ways that sway them. Im
possible to deal rightly with a person K you are merely
on the same level with him. This is the reason why,
if a brother be overtaken in a fault, what is wanted is a
truly spiritual soul to seek his restoration. A careless
Christian would spoil the case ; because, if he who is
in fault can put his finger on something like his own
shortcoming in the one who deals with him, it gives
him an excuse for his own sin, and a ground for cen
suring his censor. Whereas, if there had been the true
effect of the grace of God in him who appeals to his
soul ; if grace has both brought out from all that is evil
and sustained in good, so that he can be accused of
nothing against the Lord, I need not say how God
honours it as His will and special provision for dealing
with those who are involved in any fault. Here, in the
apostle Paul, is the same principle, though in a far
deeper and larger way. Indeed, it is but the assertion
of grace— that mighty principle of God's goodness in
power, working spite of evil according to all that is in
His heart.
Paul, then, was taken clean out of everything, both

THE ACTS OF THE APOSTLES. 175
Jew and Gentile, but sent to the Gentile especially.
And the bare sound of this it was that horrified the
Jews ; nor could they reconcile how one who had burn
ing love to the Jew could at the same time be the
prominent, untiring witness of grace to the Gentiles.
In their legal pride they could not forgive it. The
most hostile feelings broke out against Paul, coupled
with the madness of envy and jealousy against the
Gentiles. So he tells them, "For these causes the
Jews caught me in the temple, and went about to kiE
me. Having, therefore, obtained help of God, I con
tinue unto this day, witnessing both to smaE and great,
saying nothing else than those things which Moses and
the prophets did say should come; whether Christ
should suffer; whether he should be the first through
resurrection of the dead to announce light," &c.
As he thus explains, the Eoman governor interrupts
him in the exclamation, that much learning had made
him mad. Paul replies, "I am not mad, most noble
Festus, but speak forth the words of truth and sober
ness." There is aE possible respect, it will be observed;
at the same time, he could not without protest allow the
ignorance of a blind heathen to put such a stigma on
the truth. He appeals to one beside Festus — certainly
an impartial witness as far as Christianity was con
cerned. " For the king knoweth of these things, before
whom also I speak freely; for I am persuaded that
none of these things are hidden from him; for this
thing was not done in a corner." The aEeged facts of
the life and death and resurrection of Jesus were not
unknown to Herod Agrippa. They were universally
talked of by all who concerned themselves with Israel,.

176 INTRODUCTORY LECTURES.
Suddenly he turns with a direct question: "King
Agrippa, believest thou the prophets ? I know that
thou believest them. Then Agrippa said unto Paul,
Almost thou persuadest me to be a Christian." Though
I do not agree with some modern efforts as to this
clause, I admit that the word "almost" hardly gives
the true force. " In a little degree you are persuading
me." In what spirit was this said ? It seems to be a
sentiment into which he was surprised, and in this
sense wrung out from him. He could not deny the
truth of what the apostle asserted. He would not
disclaim his own prophets. He was, in point of fact,
shut up in a corner as far as regarded the facts and the
prophecies that spoke of them beforehand. Thus, cool
a man of the world as he was, the surprise of the
pointed enquiry of the apostle obhged him to acknow
ledge that in a little degree Paul was persuading him
to be a Christian. This does not intimate, of course,
that he really believed in the Lord Jesus ; but the pre
misses of the apostle did involve the conclusion that
Jewish prophecy pointed to Jesus Christ, so that Agrippa
could not but own a certain impression made on his
mind. But Paul answers in a spirit truly admirable, and
this not alone with wisdom, nor with loving desire
only. There is another element, too, exceedingly sweet,
as showing the state of the apostle at this time, and
his own soul's deep present enjoyment of the Lord and
of His grace. " I would to God that not only thou,
but also all that hear me this day, were both in a little
and in a great degree such as I am, except these bonds."
I hardly know such an answer from man's lips. We

THE ACTS OF THE APOSTLES. 177
have wonderful words of others as well as of Paul else
where ; but to my mind, throughout the compass even
of this blessed book, it would be hard to find an expres
sion of grace and truth, with the condition of happiness
which the Spirit vouchsafes, more admirably suited to
the circumstances of all concerned — more perfectly
reflecting what God gives by Jesus Christ our Lord.
Paul could not wish his bonds for any, however he might
glory in them for himseK He boasted to be a prisoner
of Jesus Christ ; but he could not desire such fare then
at least for such as he desired to be brought to the
Lord. The time might come, no doubt, when those
who proved good soldiers in that warfare might rejoice,
even as he rejoiced, in his sufferings for Christ's sake
and for his body's sake, as well as for the gospel. But
this he could with all his heart wish, — that they might
be, not only in some measure (even if it were only a
little), but in a great degree such as he was. It is not
merely that they might be Christians; still less that
they might be converted ; but " such as I am."
The wish embraces both the reality or standing and
the state of the Christian; yea, such enjoyment as
filled Paul's own heart at the very moment when he
stood in bonds before this splendid court. Did not
Paul know the dark cloud that hung over Agrippa and
Bernice, not to speak of others ? Grace surmounts all
evil, as it overcomes and forgives the worst enemies.
There is not one bitter reflection, nor a denunciatory
word. Grace wishes its best even for those who are
bent on the pleasures of sin for a season. We know
that judgment is sure and just; but grace can rise to a
higher kind of justice — not that of earth or of man,
N

178 INTRODUCTORY LECTURES.
but of God, who can be just, and justify him that
believes — " the righteousness of God by faith of Jesus
Christ." This was what filled his heart, and it was the
full unhindered strength of God's own grace made good
and seen in Christ that was now working in his own
soul. It was drawn out by his delight and enjoyment
of the Christ to whom he had been bearing witness,
whose glory made pale all that a Eoman governor or a
Jewish king could boast. It was not the surprise, but
the overflowing heart of one who looked right into
eternity — -who recalled once more the brightness of the
glory of heaven, wherein he had seen Christ Himself
brighter than all that glory — the source, power, and
fulness of it all, and the giver of it also to those who
believe. It was this that filled him then, and strength
ened him to utter such an expression of divine love.
The court breaks up, Agrippa acknowledging himself
that Paul might have been set at liberty, if he had not
appealed to Csesar. This is to be noted.
The next chapter details the singularly instructive
voyage of the apostle : where, instead of being a pri
soner, he looks as if he was really the master of the
ship ; and, indeed, had his word been duly heeded in
time, they would have been preserved in safety. How
wonderful a thing faith is ! How blessed the faithful
ness that flows from faith; how completely it is the
power of God in whatever position a man may be !
Here you find the apostle on his way to the Gentiles.
All was clear now. He is away from that which was
a charmed circle to him, where his bow did not abide
in strength, but now, as before Festus and Agrippa, has

THE ACTS OF THE APOSTLES. 179
returned to his old vigour. AE is found in its place : no
proofs are wanted where every fact proves it.
The last chapter shows us not only the journey to
Eome, but the apostle reaching it. There, too, we find
how truly the power of God is with him. He is re
ceived and no small kindness shown by the inhabitants
in the island of Malta. And Paul illustrates how far
any word of the Lord is in vain by accomplishing one
of the peculiar promises in the disputed verses at the
end of Mark. This strikes the minds of these heathen,
so that afterwards we find the father of the great man
in the island with Paul, who prays and lays his hands
upon him and heals him. "When this was done, others
also which had diseases in the island came, and were
healed: who also honoured us with many honours; and
when we departed, they laded us with such things as
were necessary."
Arrived in Italy, they taste the comfort of brotherly
love. "We found brethren, and were desired to tarry
with them seven days ; and so we went toward Eome.
And from thence, when the brethren heard of us, they
came to meet us as far as Appii Forum, and Tres
Tabernse ; whom, when Paul saw, he thanked God and
took courage." What a joy it is for a humble brother
to be the means of inspiring the apostle Paul with fresh
cheer along the road of Christ ; and how we defraud
ourselves as well as our brethren of so much blessing
by our little faith and scanty love in identifying our
selves with the most despised and suffering for the
name of the Lord ! To what a work are we not called !
What a wonderful mission is that which the Lord con-
N 2

180 INTRODUCTORY LECTURES.
fers upon the simplest soul that names the name of
Jesus ! May He wake us up to feel how blessed we
are, and what a spring of blessing He is ! Out of them,
it is said, "shall flow rivers of living water." Here,
observe, it was the apostle himself; and, though it may
seem strange to some, even he could find the sweetness
and the power of the ministry of love.
To Eome Paul goes, and there he dwells with a soldier
that keeps him ; and in due time he sees the Jews, and
lays before them the gospel at full length. Alas ! it was
the same tale; for man is everywhere the same, but
God is too. "Some believed the things which were
spoken, and some beEeved not. And when they agreed
not among themselves, they departed, after that Paul
had spoken one word, Well spake the Holy Ghost by
Esaias the prophet unto our fathers, saying, Go unto this
people, and say, Hearing ye shall hear, and shall not
understand ; and seeing ye shall see, and not perceive."
The sentence, the long-suspended sentence, of judicial
hardening was now about to fall in all its withering
strength. It had been hanging over the nation ever
since the days of Isaiah the prophet; for not without
ground was it uttered then. Still the patience of God
pursued its way, till Jesus came and was rejected, when
the clouds gathered more thickly. Now not only the
Holy Ghost was come, but He had testified of the risen
glorified man from Jerusalem to Eome. But if He
had testified, the Jews, instead of being, as they ought
to have been, the first to receive God's testimony, were
in point of fact the first to refuse — the most active and
obstinate emissaries of unbelief and of Satan's power, —
not only not entering in themselves, but forbidding

THE ACTS OF THE APOSTLES. 181
those who would. Accordingly, then and most justly
fell that pall of judgment because of unbebef under
which they lie to this day. But the gospel goes to the
Gentiles ; and spite of all that had wrought hitherto, or
might work hereafter, they were to hear, and they have
heard ; and we are ourselves, thanks be to God, the wit
nesses of it.

F.

THE EPISTLE OE JAMES.
To the reader who enters on the consideration of the
epistle of James from the epistles of Paul, the change
is great and sudden, and by no means least of all from
the epistle to the Hebrews, which, in the arrangement
of the English Bible, immediately precedes James.
The main object of that epistle was to consummate the
breach of the old relationships of such Christians as
were Jews in times past, and to lead them out de
finitively from all earthly connexion into their heavenly
association with Christ.
It is not so when we enter from the Acts of the
Apostles ; as in truth it is so arranged in the great mass
of ancient authorities, and some versions which follow
them. These " general epistles," as they are called, are
placed not after the Pauline but before them. Thus
the break is by no means so marked, but on the contrary
natural and easily understood; for, in point of fact,
James coalesces with the state of things that we find in
the churches of Judaea, and notably in the church at
Jerusalem. They were zealous of the law; they went up
' to the temple at the hour of prayer; — not only Israelites,
but even priests, a great company, we bear at one time
were obedient to the faith. We have no ground what-

THE EPISTLE OF JAMES. 183
ever to suppose that these left off either sacrifices or
the functions properly sacerdotal. This sounds strange
now as men constantly look and judge out of their own
present state; but it is impossible to understand the
scriptures thus. You must take what the Bible gives,
and thus seek to form a just judgment according to
God. It is perfectly plain from the early portion of the
Acts of the Apostles, and confirmed too by the latest
glimpses which the Holy Ghost gives us of the church
in Jerusalem, that there was still a great and decided
cleaving to that which was properly Jewish on the part
of the early Christians there. They used the faith of
Christ rather for conscientious, godly, thorough carrying
out of their Jewish thoughts. Whatever people may
say or think about it, there is no denying this. What
ever they may know to be their own proper place as
Christians who never were in such a position, and, so
far from being led into it, guarded from it strenuously
by the Holy Ghost, there is no question that the facts
which scripture presents to us regarding the church in
Jerusalem are as I have endeavoured to state them.
Again, the epistle of James was written not merely
to the church in Jerusalem, but to the twelve tribes that
were scattered abroad. This prepares us for something
even larger, not merely for Christian Jews, but for
Israelites, for such wherever they may be — not merely
in the land but out of it — "scattered abroad;" as it is
said, "the twelve tribes that were scattered abroad." In
short it is evident that, among inspired epistles, James's
address has a special and an exceptional place. Where
this has not been taken into account, there need be no

184 INTRODUCTORY LECTURES.
surprise that men have misunderstood the epistle of
James. We all know that the great Eeformer, Luther,
treated this portion of the word of God with the most
undeserved distrust and even contempt. But I am per
suaded that no man, I will not say despises, but even
attempts to dispense with, the epistle of James except
to his own exceeding loss. Luther would have been
none the worse, but all the stronger, for a real under
standing of this writing of James. He needed it in
many ways ; and so do we. It is, therefore, a miserable
cheat where any souls allow their own subjective
thoughts to govern them in giving up this or any portion
of the word of God; for all have an important place,
each for its own object. Is it too much to ask that a
document be judged by its express and manifest design ?
Surely we are not to take Paul's object in order to inter
pret James by. What can be conceived more contrary,
I will not say to reverence for what claims to be in
spired, but even to all sense and discrimination, than
such a thought ? And it is thus that men have stumbled
and fallen over this — it is little to say — precious and
profitable, and above all, practically profitable portion of
the word of God.
At the same time we must read it as it is, or
rather as God wrote it; and God has addressed it,
beyond controversy, not merely to Christian Jews, nor
even to Jews, but to the twelve tribes that were scattered
abroad. Thus it embraces such of them as were Chris
tians ; and it gives a very true and just place to those
who had the faith of the Lord Jesus. Only it is a mistake
to suppose that it contemplates nobody else. People may
come to it with the thought that all the epistles were

THE EPISTLE OF JAMES. 185
addressed to Christians, but this is simply wrong. If
you bring this or any other preconception to the word of
God, no wonder His word leaves you outside its divine
and holy scope. For He is ever above ns and infinitely
wise. Our business is to gather what He has to teach
us. There is no more fruitful source of error than
such a course. No wonder, therefore, when persons ap
proach scripture with preconceived thoughts, hoping to
find confirmation there instead of gathering God's mind
from what He has revealed, — no wonder that they find
disappointment. The mischief evidently is in themselves
and not in the divine word. Let us prayerfully seek to
avoid the snare.
James writes then after this double manner. He says
"a servant of God." Clearly there we have a broad
ground which even a Jew would respect. On the other
hand, to "a servant of God " he adds, " and of the Lord
Jesus Christ." Here at once would spring up a diver
gence of feeling among them. The mass of Israelites
would of course altogether repudiate such a service ; but
James writes of both. Observe he does not speak of
himself as the brother of the Lord, although he was, and
is so styled " the Lord's brother " in the epistle to the
Galatians. It seems needless to explain that the James
who wrote this epistle was not the son of Zebedee ; for
he had fallen under the violence of Herod Agrippa long
before this epistle was written — at a comparatively early
date. I do not doubt that the writer is the one called
"James the just," and "the Lord's brother ;" but with
all propriety, and with a beauty that we should do well
to ponder and learn from, he here avoids calling himself
the Lord's brother. It was quite right that others should

186 INTRODUCTORY LECTURES.
so designate him ; but he calls himself " the servant,"
not merely "of God," but "of the Lord Jesus Christ."
He writes, as seen, to the twelve tribes scattered
abroad, and sends them greeting. It is not the saluta
tion that the Epistles of Paul and the other apostles
have made so familiar to us, but exactly the form of
salutation that was used in the famous epistle of Acts
xv. from the apostles and elders in Jerusalem, who
wrote to the Gentile assemblies to guard them from
yielding to legalism. And as he was the person who
gave the sentence, it is not without interest to see the
link between what was written on that day, and what
James writes here.
The object of the Spirit of God was to give a final
summons by him who held a pre-eminent place in
Jerusalem to the entire body of Israelites, wherever
they might be. This is evident on the face of it. Nor
is this an opinion, but what God says. We are so told
expressly. Controversy here is, or ought to be, entirely
out of the question. The apostle James it is who lets
us know that such was his object in writing. Accord
ingly the epistle savours of this. No doubt it is peculiar,
but not more so in the New Testament than Jonah is
in the Old. As a whole, you are aware that the
prophets addressed themselves to the people of Israel.
Jonah's special mission was to Nineveh, to the most
famous Gentile city of that day. Just as the Hebrew
scriptures are not without this exception, so in the New
Testament you have another exception. What could
better convict the narrowness of man's mind, who
would like to have it all thoroughly square according
to his notions. As a whole, the New Testament ad-

THE EPISTLE OF JAMES. 187
dresses itself to the Christian body; but James does
not. That is to say, in the Old Testament we have an
exceptional address to the Gentiles ; in the New Testa
ment we have an exceptional address to the Jews. Is
not aE this quite right ? One sees thoroughly, in the
midst of the utmost difference otherwise, how it is the
same divine mind — a mind above the contractedness of
man. Let us hold this fast ! We shall find it profitable
in everything, as weE as in the word that we are now
reading. " My brethren," says he, " count it all joy when ye
fall into divers temptations ; knowing this, that the
trial of your faith worketh patience. But let patience
have its perfect work, that ye may be perfect and
entire, wanting nothing." Thus it is at once apparent
that we are on practical ground — the manifestation of
godliness toward both man and God, — that here the
Holy Ghost is pressing this as the very first injunction
of the epistle. " Count it all joy when ye fall into divers
temptations." Temptations, trials (for clearly he refers
to outward trials), are in no way the dreadful ogres that
unbelief makes them to be. " We are appointed there
unto," says the apostle Paul. The Israelites no doubt
found it hard, but the Spirit of God deigns here to
instruct them. They were not to reckon trial a grievance.
" Count it all joy when ye fall into divers temptations."
The reason is that God uses it for moral purposes ; He
deals with the nature which opposes itself to His will.
" Knowing this, that the trying of your faith worketh
patience" (or endurance). "But let patience have its
perfect work, that ye may be perfect and entire, wanting
nothing."

188 INTRODUCTORY LECTURES.
And how is this then to be effected ? Here is brought
in another essential point of the epistle. It is not only
a question of trials that come upon the believer when
he is here below. Clearly he is in this place addressing
his brethren in Christ. He does not simply look at the
whole twelve tribes, but at the faithful; as we find in
the beginning of the next chapter, "My brethren, have
not the faith of our Lord Jesus Christ, the Lord of
glory, with respect of persons." So I think it is clearly
here men capable of understanding what was spiritual.
" If any of you lack wisdom, let him ask of God."
These are the two most important points pressed prac
tically throughout the epistle. One is the profit of not
enjoying the pleasant only, but the rough and hard that
God sends for our good. Blessing now is not in ease and
honour, but, contrariwise, counting joy in trial, accepting
what is painful from God, certain that He never mistakes,
and that all is ordered of Him for the perfect blessing
of His own people. But then this leads the way, and
makes one feel the need of wisdom from God in order
intelligently and happily to profit by the trial ; for, as
we know, the blessing of all trial is " to them that are
exercised thereby." In order to discern we need wisdom.
This he brings in: " If any of you lack wisdom." There
is thus the need of dependence on God, the spirit of
habitual waiting on Him — of bowing to Him, and, in
short, of obedience. " If any of you lack wisdom, let
him ask of God, that giveth to all men liberally, and
upbraideth not." We shall see by and by whence this
flows, but we have merely now a general exhortation.
" Let him ask in faith," says he, " nothing wavering.
For he that wavereth is like a wave of the sea driven

THE EPISTLE OF JAMES. 189
with the wind and tossed. For let not that man think
that he shall receive anything of the Lord. A double-
minded man is unstable in all his ways." Thus he
shows that faith supposes confidence in God, and that
this doubtful mind, this hesitancy about God, is in
point of fact nothing but unbelief. Accordingly it
is a practical denial of the very attitude you take in
asking God. It is blowing hot and blowing cold ; it is
appearing to ask God, when in point of fact you have
no confidence in Him. Let not such a one, therefore,
expect anything of the Lord.
In the next place he proceeds to show too how this
works practically: "Let the brother of low degree
rejoice in that he is exalted : but the rich, in that he
is made low:" — such are the ways of God — "because
as the flower of the grass he shall pass away." All that
is founded on a mere temporary set of circumstances is
doomed, and in no way belongs to the nature of God as
revealed in truth and grace by the Son of God. Hence,
therefore, God reverses the judgment of the world in all
these matters, — " Let the brother of low degree rejoice
in that he is exalted : but the rich, in that he is made
low." The reason also is given : " For as the flower of
the grass" (which is mere nature) "he shall pass away.
For the sun is no sooner risen with a burning heat, but
it withereth the grass, and the flower thereof falleth, and
the grace of the fashion of it perisheth : so also shall
the rich man fade away in his ways."
On the other hand, one may and should be " blessed."
Here we have the full contrast, and the reason why all
this is brought in ; for there is a perfect chain of connec
tion between these verses, little as it may appear at first

190 INTRODUCTORY LECTURES.
sight. " Blessed is the man that endureth temptation,"
instead of being exposed either to the instability of
unbelief which we saw, or to the mere dependence
on natural resources which was next proved. The man
that endures temptation, that accepts it and counts it
joy, blessed is he ; "for when he is tried he shall receive
the crown of life, which the Lord hath promised to
them that love him."
This leads to another character of trial in inward
evil, not in outward. There is a temptation which
comes from the devil as truly as there is a temptation
that comes from God, and is good for man. That is,
there is a trial of faith, and there is a temptation of
flesh. Now it is clear that the trial of faith is as precious
as it is profitable ; and of this exclusively he has been
speaking up to this point. Now he just turns aside to
notice the other ; and it is the more important to weigh
it well because, as far as I know, it is the only place in
scripture where it is definitely presented. Temptations
elsewhere mean trials, not inward solicitations of evil;
they have no bearing upon, nor connection with, the evil
nature, but on the contrary are the ways in which the
Lord out of His love tries those in whom He has con
fidence, and works for the greater blessing of those whom
He has already blessed. Here, on the other hand, we find
the common sense of temptation. Alas ! the very fact of
its being common proves where people are, — how little
they have to do with God, how much in common with
the world. " Let no man say when he is tempted, I am
tempted of God." Now he is touching upon another
character ; " for God cannot be tempted by evils," — you

THE EPISTLE OF JAMES. 191
must read it as it is in the margin, — "neither tempteth
he any man : but every man is tempted, when he is
drawn away of his own lust, and enticed."
Thus it is not only that God is inaccessible to evil
Himself, but He also never tempts to evE at any one
time whatsoever. There is no such thought that enters
the mind of God. He moves supremely above evil:
this is the ground of the blessing of every child of
God, which he will show presently, when he has finished
the subject of evil that comes through man's nature.
Evil is from himself; for, as he says, "Every man is
tempted, when he is drawn away of his own lust, and
enticed. Then when lust hath conceived, it bringeth
forth sin : and sin, when it is finished, bringeth forth
death." This is not the way in which the apostle Paul
handles the matter. It is not that there is the very
smallest contradiction between the two. They are per
fectly harmonious ; but then it is a different way of
looking at the matter; and the reason is obvious, be
cause what Paul treats of in Eomans vii., which is the
scripture I refer to, is not the conduct but the nature.
Now, if you look at nature, it is plain that sin is there
first, and in consequence of the sin that dwells in the
nature, there are lusts as the effects of it. Here he looks
at sin in the conduct, and accordingly there are evil
workings within, and then the outward act of sin.
Thus we see it is only, to say the least of it, a very great
want of perception, and a dulness that certainly is
unworthy — nay, worthy — of any person that sets up to
judge the word of God — a shameful position for a crea
ture — for a man — above all for a Christian to take.
But it is here, as is the case everywhere, blindness and

192 INTRODUCTORY LECTURES.
ignorance in those that set one part of scripture against
another. To this, perhaps, it may be said, " Do you never find
a difficulty?" To be sure, but what is the place of any
one who finds a difficulty in the word of God ? Wait
upon God. Do not you try to settle difficulties, but
put yourself in the attitude of dependence. Ask wis
dom, and ask it all of God, who gives liberally and
upbraids not. He will surely clear up whatever is
for His own glory. There is not a man of exercised soul
in this building, or any other, who has not proved the
truth of what I am now saying. There is not a man
who has been led in any measure to the understanding
of the ways of God that has not proved the very passages,
which he once found so difficult when they were not
understood, to be the means of exceeding light to his
soul when they were. And therefore, haste to solve
difficulties is really and practically a finding fault either
with God or with His word ; — with His word, because it
is deeper than we are ; with Himself, because He does
not give the babe the knowledge that would be proper
to the grown man. Now it is evident that this is only
foolishness. It is just the haste that hinders blessing
and progress. However, nothing can be simpler than
that which the apostle here describes and recommends
to us, and nothing more certain.
Now we come to the other side. "Do not err, be
loved brethren. Every good gift and every perfect gift
is from above." We have had the evil traced to its
source, which is the fallen nature of man, no doubt
wrought on by Satan, but without here ¦ bringing the
enemy before us. We shall find this by and by, in

THE EPISTLE OF JAMES. 193
chapter iv. ; but here he simply looks on man's nature,
and then he raises his eyes to God. " Every good gift
and every perfect gift is from above, and cometh down
from the Father of lights, with whom is no variableness,
neither shadow of turning." The first point therefore
in the mind of the Holy Ghost here is to vindicate God
at all cost, and this entirely apart from us. As evil
comes from us, so all that is good comes from God ;
and not only is God the spring of every good — every
good giving and every perfect gift being all from God
— (the manner of it as well as the thing itself that is
given) ; but, besides, there is no change in God, the
creature in its best estate is nothing but change.
Thus there is a most complete vindication of God's
moral glory in this verse, contrasted with man in his
weakness, and ruin, and evil. But he goes farther,
and asserts — and asserting, too, in the most admirable
manner — the truth of the sovereign action of grace.
He has claimed this for God already ; but now we come
to see the application to us. It is not only, therefore,
that God is good, but that He is a giver, and this of
nothing that is not good, and of all that is good.
Stainless in His holiness, and invariable in His light,
God is active in His love; and as the fruit of this
energetic sovereign love He does not bless merely, sweet
as it is from Him. Blessing is altogether short of that
which we know now in Christianity — of that which
even James treats of, according to his very broad
and comprehensive epistle. In the bright day that is
coming God wiE bless the creature. In the dark day
that man calls "now," God more than blesses — far
more than blesses — those who believe. We are our-
o

194 INTRODUCTORY LECTURES.
selves born of Him : He communicates His nature to the
believer. He does so unsought, and surely undeserved.
Undeserved ! Why there was nothing but evil : he had
shown this immediately before. There was nothing
good from man's nature as a fallen creature, — nothing
but good from God.
Then, let it be repeated, it is not merely good we
see here, but a communication of His own spiritual
nature; and this He is doing by the word of truth.
Scripture is the medium. The revelation of HimseK by
which He acts on souls is accordingly here brought
before us, no less than His own sovereign will as the
source of it. " Of his own will begat he us with the
word of truth, that we should be a kind of first-fruits
of his creatures." He means to bring in fulness of bless
ing by and by. This will be, as far as government is
concerned, in the millennium ; but, being only govern
ment, evil will remain to be controlled and kept down
to His own glory. This could in no wise satisfy God's
nature, and so scripture reveals a time coming when all
will be according to God. Then will be in the fullest
sense His rest, — when all question of His working and
of man's responsibility wiE be over, — when He, entering
into the result, will grant us to enter into His rest. Then
shall we be not merely first-fruits of His creatures, but
aE in rest and glory according to the new heavens
and new earth, wherein dwelleth righteousness.
Meanwhile we who are thus begotten, the first-
fruits, have the wondrous blessing here set forth. It
is not merely that we are objects of this blessing.
Alas ! how often a blessing has been given, and as often
lost, being turned to His shame and men's corruption.

THE EPISTLE OF JAMES. 195
God blessed, as we know, at the very beginning — blessed
everything that He had made; but there was no stability
in a blessing itself. To ensure stability, all must rest
on one who is God as weE as man, giving us a nature
according to God. In those that are fallen there must
be the communication of the divine nature; and this
there is in Christ, and so there always has been. It
may not be always consciously known, and it was not
in Old Testament times ; but in order that there should
be a basis of immutable blessing, and of communion in
any measure between God and the creature, there must
be the communication of the divine nature. Of this,
accordingly, James here speaks. How it links itself
with Peter, and John, and Paul, we need not stop now
to enquire. We see at once that he who could despise
such an epistle as this is a man — not to be despised
indeed, for God would not have us despise any as He
despises none Himself; ut certainly — to call forth pain
and sorrow that such thoughts should ever have been
allowed in a soul born of God and withal a servant of
Jesus Christ.
Founded, then, on this, the communication of His
own nature, with its moral judgment, we have the
practical exhortation : — ¦" Wherefore, my beloved bre
thren, let every man be swift to hear." Hearing is
exactly the attitude of dependence. Now one who is
the servant of God looks up to God, confides in God,
and expects from God. This is the place which becomes
him that is born of God. "Wherefore, my beloved
brethren, let every man be swift to hear, slow to speak."
Speech is apt to be the expression of our nature — of
ourselves. Be slow then to speak, swift to hear. Clearly
o 2

196 INTRODUCTORY LECTURES.
he has God in view, and has His word before him,
and that which would make His word understood.
Let us, too, be " swift to hear, slow to speak."
But another thing is to be heeded. It is not only
that the nature of man expresses itself in the tongue, but
in the feelings of the heart; and alas! in the wrath of a
fallen creature. Let us be, then, not only slow to speak,
but " slow to wrath." You see at once that we have
an exhortation founded on, first, the spiritual anatomy,
if I may so say, of our nature, and then we are given
to know the wondrous character of the new life that
we have received by faith of Jesus Christ, and know
to be ours, because we are "begotten by the word of
truth." Next, he gives the reason ; " for," says he, " the
wrath of man worketh not the righteousness of God."
It need scarcely be remarked that it is no question here
of the righteousness of God in a doctrinal sense. James
does not deal with such matters; he never takes up
the question how a sinner is to be justified. Therefore,
certainly, he in no way contradicts Paul, any more than
in what is said of faith, or justification ; indeed he does
not at all treat of the same question that Paul has
before him. Where two persons really take up the same
matter, and then give us contrary expressions, they of
course contradict each other ; but if they deal with two
totally different points, although they may be ever so
closely connected, contradiction there is none : and
such precisely is the fact as to Paul and James in the
matter before us, without saying a word of the inspira
tion which makes it impossible. They both employ the
words, "faith," "works," and "justify;" but they are not
settling the same question, but two different ones. We

THE EPISTLE OF JAMES. 197
shall find the reason of this by and by, but I the more
willingly make this remark in passing, in order to help
any souls who find a difficulty ; because it often proves
a snare, particularly to those who rest over-much on
verbal analogies.
Let us look to the grace of the Lord to understand
the scripture. It is the habit of many, if they find the
same expression, to give it always the same meaning.
This is true neither in every-day language nor in God's
word. Here, for instance, we have the righteousness
of God clearly in a different sense from that so familiar
to us in the Pauline epistles. He is speaking of what is
not pleasing to, because inconsistent with, His nature ;
and clearly the wrath of man is offensive to Him. It
works nothing suitable to His moral nature. The pass
age speaks of practice, not of doctrine.
" Wherefore lay apart all filthiness and superfluity of
naughtiness, and receive with meekness the implanted
word, which is able to save your souls." It will be observed
how far it is from being an imposed law. Particular pains
are taken to guard from this prevalent idea. A Jew
would have been likely to have thought of it thus ; for
he naturally turned to the law as the one and only
standard. But, on the other hand, James is far from
leaving out the use of the law : we shall find it in this
very epistle. Still he is careful in this place to show
that the word deals inwardly with the man, — that it is
this implanted word, as he calls it, and not an external
law, that is able to save the soul. The word enters
by faith, or, as the apostle has it in Hebrews, is " mixed
with faith in them that hear it." " But be ye doers of
the word, and not hearers only, deceiving your own

198 INTRODUCTORY LECTURES.
selves." It is plain that we find ourselves throughout
on the practical side of the manifestation by life. This
is the governing thought and aim of the epistle.
" For if any be a hearer of the word, and not a doer,
he is like unto a man beholding his natural face in a
glass." He may have ever so clear a view of himself ;
he sees clearly what he is like for a moment; but he as
soon forgets all. " He beholdeth himseK, and goeth his
way." The image is faded and gone. He " straightway
forgetteth what manner of man he was." Oh, how true
is this, and how admirably drawn to the Efe ! It is
that glimpse of conviction by the truth that comes
before souls when they are forced to discern what the
spring of their thoughts is, what their feelings are when
the light of God flashes over and through a man ; but
how soon it passes away, instead of entering in and
abiding within the soul ! It is the power of the Spirit
of God alone that can grave these things on the heart.
But here the apostle is exposing the absence of an
internal work where intelligence is severed from con
science, and this he illustrates, as we have seen, by the
man that gets a glance in a glass, and then all is gone
directly his back is turned. Whereas there is power and
permanence with him who fixes his view on "the perfect
law of liberty."
And here it seems seasonable to say that, so far from
James being legal in the evil sense of the word, he is
the inspired man who, at least as much as any other,
slays legality by this very expression. For this end
there is not a more precious thought nor a mightier
word in all the New Testament. In its own province
there is nothing better, plainer, or more striking. The

THE EPISTLE OF JAMES. 199
reason why people often find legahty in James is because
they themselves bring it. They are under that influence
in their souls, and accordingly they cloud the light of
James with that which was meant to veil the guilty in
darkness. What then is the law of liberty ? It is the word
of God which directs a man begotten by the word
of truth, urging and cheering and strengthening him in
the very things that the new life delights in. Conse
quently it has an action exactly the opposite of that
exercised by the law of Moses on the Israelite. This is
evident from the bare terms : " Thou shalt not do " this,
" thou shalt not do " that.* Why ? Because they wanted
to do what God prohibited. The desire of man as he is
being after evil, the law put a veto on the indulgence of
the will. It was necessarily negative, not positive, in
character. The law forbad the very things to which man's
own impulses and desires would have prompted him,
and is the solemn means of detecting rebellious fallen
nature. But this is not the law of liberty in any wise,
hut the law of bondage, condemnation, and death.
The law of liberty brings in the positive for those who
love it — not the negation of what the will and lust of
" If my memory serve me, a celebrated man of the day wrote an
essay on liberty, in which he observes that Christians are thrown on
the law of Moses in default oi positive morality in the New Testament.
Can anything be conceived more superficial than such a remark ? or a
more evident token of the blindness of unbelief in him who made it ?
But it must really be so where Christ is not known. Is it not also
striking as a proof that superstition is at bottom infidel as truly as
free-thinking. In this the theologian and the sceptic come to the same
conclusion, and from the same source — a lack of seeing and appreciat
ing Jesus. Life in Christ is positive ; the law was essentially negative.
The word of God expresses that life, and the Spirit gives it power ;
but tins needs faith which all have not.

200 INTRODUCTORY LECTURES.
man desires, so much as the exercise of the new life — in
what is according to its own nature. Thus it has been
often and very aptly described as a loving parent who
tells his child that he must go here or there ; that is, the
very places which he knows perfectly the child would
be most gratified to visit. Such is the law of liberty :
as if one said to the child, " Now, my child, you must
go and do such or such a thing," all the while knowing
that you can confer no greater favour on the child. It
has not at all the character of resisting the will of the
child, but rather of directing his affections in the will
of the object dearest to him. The child is regarded and
led according to the love of the parent, who knows what
the desire of the child is — a desire that has been in
virtue of a new nature implanted by God HimseK in
the child. He has given him a life that loves His ways
and word, that hates and revolts from evil, and is pained
most of all by falling through unwatchfulness under
sin, if it seemed ever so little. The law of liberty
therefore consists not so much in a restraint on gratify
ing the old man, as in guiding and guarding the new ;
for the heart's delight is in what is good and holy and
true ; and the word of our God on the one hand
exercises us in cleaving to that which is the joy of the
Christian's heart, and strengthens us in our detestation
of all that we know to be offensive to the Lord.
Such is the law of liberty. Accordingly "whoso
looketh into the perfect law of liberty, and continueth
therein, he being not a forgetful hearer, but a doer of
the work, this man shall be blessed in his deed" (or
rather "doing"). There is, however, the need of at
tending to the other side of the picture : '' If any man

THE EPISTLE OF JAMES. 201
seem to be religious, and bridleth not his tongue, but
deceiveth his own heart, this man's religion is vain."
Then the chapter closes with giving us a sample of
what pure and undefiled religion is, but chiefly as we
observe in a practical way — the main object and never
lost sight of. There is, first, the " visiting the fatherless
and widows in their affliction," — persons from whom one
could gather nothing flattering to the flesh, or in any
way calculated to minister to self; there is, on the other
hand, the keeping one's self unspotted from the world.
How often one hears people in the habit of quoting
from this verse for what they call practice, who dwell
on the first part to the exclusion of the last. How
comes it that the last clause is forgotten ? Is it not
precisely what those who quote would find the greatest
difficulty in honestly proving that they value ? Let us
then endeavour to profit by the warning, and above all
by the precious lesson in the word of our God.
In all that we have had the question naturally arises,
Wherein lies the special propriety of such exhortations,
or why are they addressed to the twelve tribes ? Surely
we may ask this ; for those who value the word of God
are not precluded from enquiring what the object is.
Eather are we encouraged to ask why it was according
to the wisdom of God that such words as these should
he presented to Israel, and especially to such of the
twelve tribes as had the faith of the Lord Jesus Christ.
James enters upon this expressly in the next chapter.
" My brethren, have not the faith of our Lord Jesus
Christ, the Lord of glory, with respect of persons. For
if there come unto your assembly a man with a gold
ring, in goodly apparel, and there come in also a poor

202 INTRODUCTORY LECTURES.
man in vile raiment ; and ye have respect to him that
weareth the gay clothing, and say unto him, Sit thou
here in a good place ; and say to the poor, Stand thou
here, or sit here under my footstool ; are ye not then
partial in yourselves, and are become judges of evil
thoughts ? Hearken, my beloved brethren, Hath not God
chosen the poor of this world rich in faith, and heirs of
the kingdom which he hath promised to them that love
him ? But ye have despised them." Here, it would seem,
we begin to learn more definitely the reason. We can see
the need, value, and wisdom of what has been said, but
we may find here the occasion of it : with Israel there
was peculiar danger of taking up the doctrines of Chris
tianity as a system. As a people who had an exception
ally religious standing, they were yet more exposed to
this than the Gentiles. The Jewish mind on its own
side was just as prone to make a code of Christianity as
the Gentiles were to couple it with philosophy. The
Greek mind might speculate and theorize about it,
but the Jew would make a quasi-Talmud of it in its
way. His tendency would be to reduce it merely to a
number of thoughts, and thus an outward system.
At this precisely is the epistle levelled, namely, the
severing faith from practice. Against this the Holy
Ghost launches His solemn and searching words in the
rest of the chapter. This brings in the allusion to the
law : "If ye fulfil the royal law according to the scripture,
Thou shalt love thy neighbour as thyself, ye do well :
but if ye have respect to persons, ye commit sin, and
are convinced of the law as transgressors." Then foEows
a grave and searching consideration for those who talk
about the law, — "for whosoever shall keep the whole

THE EPISTLE OF JAMES. 203
law, and yet offend in one point, he is guilty of all. For
he that said, Do not commit adultery, said also, Do not
kill. Now K thou commit no adultery, yet if thou kill,
thou art become a transgressor of the law." From this
use of these two things, that is, the royal law which
thus goes forth towards one's neighbour, and again the
law in general, he turns to take up the law of liberty
which has been explained before. " For he shall have
judgment without mercy, that hath showed no mercy ;
and mercy rejoieeth against judgment."
This introduces then the famous passage which has
been the perplexity of so many minds : " What should
it profit, my brethren, though a man may say that he
hath faith, and have not works ? Can faith save ?" It is
evident that it cannot. A faith that is unproductive
has no living link with God. What is the good of a
faith that consists in mere assent to so many dogmas,
and thus proves its human source? The faith that is
given us of God saves, not that which is the fruit of
man's nature. We have seen this already, and so therefore
the grand principle of the first chapter leads as simply
as possible into the application of it in the second. Here
all is exemphfied in a plain but striking way. "If a
brother or a sister be naked, and destitute of daily food,
and one of you say unto them, Depart in peace, be ye
warmed and filled ; notwithstanding ye give them not
those things which are needful to the body ; what doth
it profit?" Evidently nothing. "Even so faith, if it
hath not works, is dead, being alone. Yea, a man may
say, Thou hast faith, and I have works : show me thy
faith without thy works, and I will show thee 'my faith
by my works. Thou believest that there is one God ;

204 INTRODUCTORY LECTURES.
thou doest well : the devils also believe and tremble."
If there is any difference, the advantage is really on the
side of those misleaders of poor ruined men. At least
they do feel ; and so far there is a greater effect produced
than on these reasoning Jews. " But wilt thou know,
0 vain man ?" says he. It is not all that the Corinthian
was vain in his speculations, but the Jew not less, who
thus spoke and acted. " Wilt thou know, 0 vain man,
that faith without works is dead."
Yet the remarkable feature we have also to weigh
here is that when works are thus introduced, atten
tion is directed to what would be perfectly valueless if
they were not the result of faith, — nay, worse than
valueless, positively evil, and entailing the severest
punishment. For if we merely look at Abraham, or at
Eahab, apart from God, apart from faith, — if we regard
their ways here cited as a question of human good works
— who in the world would ever so style that which
Abraham or Eahab did ? It is perfectly plain that ac
cording to man Abraham would have been in danger of
losing his liberty, if not his head, for intent to kill Isaac;
and unquestionably, judged by her country's law, the
conduct of Eahab must have exposed her to the worst
punishment of the worst political crime. But this
would be judging their actions apart from God, because
of whose will they were done, and apart from faith, which
alone gave these works their life and character. Other
wise Abraham in man's eye was a father ready to
murder his own son : what could be worse than this ?
In short, if we regard his work apart from faith, it is
perhaps the darkest evil conceivable. And what was
Eahab's act but treason against her country and her

THE EPISTLE OF JAMES. 205
kiug ? Was she not willing, so to speak, to hand over
the possession of the city in which she had been born
and bred to those who were going to raze it to the
foundations ?
The moment we bring into view God and His will
and His purposes, it is needless to say that these
two memorable acts stand out clothed with the Ught
of heaven. The one was the most admirable submis
sion to God— with unqualified confidence in Himself,
even when one could not see how His sure promise
could stand, but sure it would. A man that did look
straight up to God, swKt to hear and slow to speak, was
Abraham; — a man in whom the loud voice of nature
was utterly silenced, that God's wiE and word might
alone govern his soul. So, if it were his only son that
came of Sarah, so much the more bound to his heart
because so singularly given in the pure favour of God,
yet he would give him up, and be prepared with his own
hand to do the dreadful deed. Oh, if ever there was a
work of faith since the world began, it was that work
for which Abraham was ready — yea, did put his hand to.
So on Eahab's story I need not dwell, except just to
show how remarkably guided of divine wisdom was
James's allusion. How truly it bears the very stamp of
inspiration, and the more so because we know the apos-
tie Paul refers to Abraham at least for a totaEy different
purpose ! But not more certainly was Paul inspired to
present Abraham's faith and Abraham's act too in this
closing circumstance of his life (we may say, the great
and final test of his faith), not more was Paul guided
in his application, than James was in that which has
been just now before us.

206 INTRODUCTORY LECTURES.
The great point of all seems this : that there were
works, but the works that James insists on are works
where faith constitutes their special excellence, and in
deed alone could be their justification. Is this then in
any way allowing the value of works without faith?
The very reverse is true. He does call for works, and is
not content simply with faith, but the works he pro
duces are works that owe aE their value to faith.
Thus, therefore, the indissoluble union between faith
and works never was more blessedly maintained than
in the very circumstances that James thus brings before
us. So far is he from shaking faith that he supposes it,
and the works which he commends are stamped with it
in the most definite and striking manner.
Then we come to some fresh practical exhortations.
As we have found, he particularly warns against the
tongue as the expression of the heart's excitement if
not of malice. "Out of the abundance of the heart the
mouth speaketh." Here we open with its application
in another and, if possible, still more important province;
that is, in the matter of speaking to public edification.
We have to remember that the danger is not only in
what may be breathed in private; but, adds he, "Be not
many masters,"— that is, in the sense of teachers —
" knowing that we shall receive the greater condemna
tion." For surely that which a man says publicly will
be used to measure himself; and it is weE to be pre
pared for it. If we ought as a rule to be slow to speak,
there is no exception in setting up to teach others ; for
thus we certainly incur severer judgment. It is an
exhortation that shows on the one hand the danger and
wrong of being over ready to seize an open door through

THE EPISTLE OF JAMES. 207
anxiety to display one's self; on the other hand, it
supposes the perfect Eberty that reigned among believers.
Impossible that such an exhortation could apply where
there exists the regime of an exclusive ministry.
Thus evidently not only does James's doctrine set
forth clearly the blessed truth of a new nature, as already
shown, but his exhortation supposes just the same open
ness among Christians in the exercise of ministerial
gift as was found, e.g. in 1 Cor. xiv., and in practice
throughout the church of God. So far from there being
any contradiction of others in the epistle of James, al
though there is not a little which in form is new (for the
twelve tribes) both in its breadth and in its speciality,
the mind of God is one. The inspiring Spirit, even in
the most peculiar production of the New Testament
epistles, gives us what harmonizes with every other part,
and cements the whole fabric of divine truth.
There is a moral reason added : " For in many things
we offend all. If any man offend not in word, the same
is a perfect man, and able also to bridle the whole body."
He does not, I apprehend, restrict himself to public
speaking, though opening with it, as we have seen.
" Behold we put bits into horses' mouths." He shows
that it may seem a little thing to man, but we must not
excuse what is wrong because it may appear to have a
little source. He proves that the least things are often
those which govern other bodies incomparably larger.
" Behold also the ships, which though they be so great,
and are driven of fierce winds, yet are they turned
about with a very smaE helm." This is applied to the
subject in hand. " The tongue is a little member, and
boasteth great things. Behold, how great a matter " (or

208 INTRODUCTORY LECTURES.
wood, as it is given in the margin) "a little fire kindleth!
And the tongue is a fire, a world of iniquity : so is the
tongue among our members, that it defileth the whole
body, and setteth on fire the course of nature ; and it is
set on fire of hell." In all the Bible we meet no more
energetic and truthful picture of the desperate evil to
which men are exposed by that little active member.
" For every kind of beasts, and of birds, and of serpents,
and of things in the sea, is tamed, and hath been tamed
of mankind : but the tongue can no man tame." The
comfort is that God can deal with it — God who gives
the believer His own nature, and knows how to bring
down the old nature so that there may be scope for the
manifestation of what is of Himself.
Nor does James spare the gross inconsistency too
often experienced. " Therewith bless we God, even the
Father ; and therewith curse we men, which are made
after the similitude of God. Out of the same mouth
proceed blessing and cursing. My brethren, these
things ought not so to be." This is fortified by various
illustrations, and followed up by the picture of the wise
man, who is proved to be such, not by famous know
ledge, but practically. It is always the every-day
application that is in the mind of James. It is ever
the right thing, as it was exactly what was most called
for then and there. Had he in this epistle launched
out into the vast expanse of the truth, he would only
have given an impulse to the heaping up of more
dogmas. Such a course would only have aggravated
the evil instead of uprooting it. Himself a wise man
in his ordinary ways, there was divine wisdom given
him by the Holy Ghost in thus dealing so directly with

THE EPISTLE OF JAMES. 209
the snares of the twelve tribes, and even of that portion
which professed the faith of the Lord Jesus Christ.
Hence, if a man be wise, the question arises, how is
it to be proved ? Assuredly not in talking much, which
usually tends to talking ill. " Let him show out of a
good conversation his works with meekness of wisdom."
If on the contrary there were bitter envy and strife
in their hearts, how could they boast against the truth,
or lie against it ? How cuttingly severe, and this sim
ply from laying bare things as they were ! Yet, what
an exposure ! Think of people glorying in their shame i
"And lie not against the truth." It was a practical
incongruity and contradiction of the mind of God.
Then we are shown two kinds of wisdom, — just as
with regard to temptations there were two sorts of them
— one blessed from God, and a real glory to the man
that endures ; and the other a shame, because it springs
from his own fallen nature. No otherwise is it with
wisdom. "This wisdom descendeth not from above,
but is earthly, sensual, devilish. For where envying
and strife is, there is confusion and every evil work."
Its works prove its nature and its source. There is
confusion in every evil way, "but the wisdom that is
from above is first pure, then peaceable." Never reverse
this order ; it is not only that this wisdom is pure and
peaceable, but it is first pure, then peaceable. It first
maintains the character and glory of God, and then
seeks the fruits of peace among men. But this is not
aE It is gentle, and easy to be entreated, or yielding.
Instead of ever giving battle for its rights supposed or
real, there is clearly the yieldingness of grace about it.
It is not the stubbornness of seK-assertion or opinion-
p

210 INTRODUCTORY LECTURES.
ativeness. This, on the contrary, stamps the sensual
aspiring wisdom of man ; but what comes down from
above is gentle, yielding, full of mercy and good fruits,
uncontentious, and unfeigned. When a man is con
scious that his wisdom is of a suspicious kind, one
can understand him unwilling to have his mind or
will disputed ; but the truth is, that there is nothing
which so much marks the superiority of grace and
truth and wisdom that God gives as patience, and the
absence of anxiety to push what one knows is right
and true. It is an inherent and sure sign of weakness
somewhere, when a man is ever urgent in pressing the
value of his own words and way, or cavilling habitually
at others. "The wisdom that is from above is first pure,
then peaceable, gentle, and easy to be entreated:" it
is also "full of mercy and good fruits, without conten
tion, and without hypocrisy." It is characterised by
the self-judgment which delights in and displays the
ways of God. "And the fruit of righteousness is sown
in peace of them that make peace." Thus if there is
peace in the way, righteousness is alike the seed and
the fruit. The seed, as ever, must produce its own
proper fruit. "The fruit of righteousness is sown in
peace of them that make peace." What an honour to
be sons of peace in a world ever at war with God and
those who are His !
Alas ! we find in chapter iv. the contrary of this —
wars and fightings, "whence come they?" Not from
the new nature of which God is the blessed source, but
from the old. "Come they not hence, even of your lusts
that war in your members ? Ye lust, and have not : ye
kill, and desire to have, and cannot obtain : ye fight and

THE EPISTLE OF JAMES. 211
war, yet ye have not, because ye ask not. Ye ask, and
receive not, because ye ask amiss, that ye may consume
it upon your lusts. Ye adulterers and adulteresses,
know ye not that the friendship of the world is enmity
with God ?" I hope it will not be contended that these
were persons born of God. It seems to me that what
was stated at the beginning of the present discourse is
an important key for interpreting expressions. On the
other hand, the effect of forgetting to whom the words
are addressed, and of assuming that the epistle contem
plates none but such as are born of God, is that you are
obliged to explain away the strength of the divine word.
Eeceive its address in simpbcity of faith, and every
word of God is intelligently found to tell. You do not
require to enfeeble a single phrase. James does con
template Christians; but not Christians only. He is
writing, as he says himseK, to the Israelitish stock, and
not merely to those of Israel that believe. Expressly
he addresses the whole twelve tribes of Israel. Whether
they believe or not, they are all addressed in this epistle.
Consequently there is a word for those of them that
were clearly not born of God, as well as for those who
were. Under this impression I read, "Whosoever therefore
will be a friend of the world is the enemy of God.
Do ye think that the scripture saith in vain, The spirit
that dwelleth in us lusteth to envy?" Need it be told
you that this verse has been a matter of much difficulty
to many minds ? Although I am not at all prepared to
dogmatize about its force, it appears to me a harsh ex
pression to suppose that the spirit here described means
no more than man's spirit. I do not know how a man's
p 2

212 INTRODUCTORY LECTURES.
spirit can with propriety be said to dwell in a man.
One can understand "the spirit of a man that is in
him;" as the apostle Paul, when describing the human
spirit, does put it in 1 Cor. ii., but hardly the spirit that
dwelleth in a man. But if here it be not the spirit of
man, the only spirit elsewhere said to dwell in man
(i. e., the believer) is the Spirit of God. But herein is
just what causes the difficulty. How, if it be the Spirit
of God, can He be put in such a connexion here ? Must
we translate and punctuate as in the common Greek
Testament and English Bible ?
Hence many are of opinion (and to this I am rather
disposed, though I would not venture to say more) that
the verse ought to be thus divided : — " Do ye think that
the scripture speaketh in vain? Does the Spirit that
dwelleth in us lust unto envy ?" Clearly both the word
condemns and the Holy Spirit leads in a wholly different
direction. (Compare Gal. v.) The natural spirit of man
does lust to envy, no doubt ; but the Spirit that dwells
in us opposes the flesh at all points, as we know scrip
ture does.
And this connects itself, as it seems to me, with
what follows : " But he giveth more grace." That is,
so far from lusting to envy, God is acting in goodness.
It is grace alone that has communicated the nature of
God ; it is grace alone that strengthens the new nature
by the gift of the Holy Ghost who dwells in us ; and
yet more than this, " He giveth more grace. Wherefore
he saith, God resisteth the proud, but giveth grace unto
the humble." He who realises with God what this
world is, and what man's nature is, is humble before
Him ; as also more grace is given to such. The sense

THE EPISTLE OF JAMES. 213
of all around and within leads him out in self-judgment
before God.
This, then, I suppose — though not venturing to speak
with more decision — is the practical result. "Submit
yourselves therefore to God. But resist the devil, and
he will flee from you." How much is covered by these
two exhortations ! One is the source of all that is good,
and the other the guard against all that is evil. " Draw
nigh to God, and he will draw nigh to you. Cleanse
your hands, ye sinners." Will it be contended that
sinners means saints ? They are utterly different. There
prevails among too many evangebcal persons a mis
chievous habit of talking about "saved sinners." To
my mind it is not only inexact but misleading and
dangerous. Scripture knows no such being as a "saved
sinner." We may well rejoice over a " sinner saved " if
we know the mercy of it in our souls; but if we license
the phrase — a "saved sinner," the moral effect is, that,
when and though saved, he is still free to sin. Not that
any one acquainted with the truth denies that a saved
soul has still the flesh in him, and is liable to sin if
unwatchful. Still he who is saved has a new life and
the Holy Ghost, and to sin is not natural for him:
he is bound to walk in the Spirit as he lives in it. Evi
dently, if he sin, he must go athwart his new nature
and position, and the blessed deEverance which God
has given him in Christ.
Thus there is often a great deal of importance even
in the way in which a truth is stated. The manner
of stating a truth, however well-meant, may sometimes
stumble souls, through our own want of subjection to
the precious truth and the wonderful wisdom of God in

214 INTRODUCTORY LECTURES.
His word. Instead of helping on holiness, one may
on the contrary, by an unguarded word, give somewhat
of a loose rein to the old nature. This no part of
scripture does. It is perfectly true that, when God
begins to deal with a soul, He certainly begins with him
as a sinner ; but He never ends there. I am not aware
of any part of the word of God in which a believer,
save perhaps in a transitional state, is ever referred to as
a sinner. No doubt that he who was in the front rank
of all the saints and servants of God, when he looked
at what he was in himself glorying in the law and
nature, could and did characterize himself as a chief of
sinners, especially when he thought of the immeasur
able riches of God's grace of which he was so favoured
a communicator to souls. In this we do and must all
join in our measure. At the same time it is evident
that to be a saint and a sinner at the same time is
simply a flat contradiction.
In short, holy scripture does not sanction such a
combination, and the sooner we get rid of phrases,
which deserve no better name than religious cant, the
better for all parties. It would be waste of time to
speak of such a thing now, if it were not of practical
moment ; but I am convinced that it is, and that this and
other stereotyped phrases of the religious world gravely
need and will not bear an examination in the li<;ht of
scripture. The traditions of Protestants and Evan
gelicals are no better than those of Eoman Catholics,
any more than of Jews who were before them all. Our
wisest course is to discard every unscriptural phrase
which we find current and influential.
I press, then, that the word "sinners" here clearly

THE EPISTLE OF JAMES. 215
to my mind shows that the Spirit of God in this epistle
takes in a larger range than most allow. Also it is
no mean confirmation of what has been already ad
vanced as to James. " Cleanse your hands, ye sinners ;
and purify your hearts, ye double minded. Be afflicted,
and mourn, and weep : let your laughter be turned to
mourning, and your joy to heaviness. Humble your
selves in the sight of the Lord, and he shall lift you
up. Speak not evil one of another, brethren. He that
speaketh evil of his brother" is really speaking evil
of God's own law and judging it.
But he presses also the necessity of dependence on
God in another form in the end of our chapter. That is,
we are warned against forming resolutions, plans of our
future doings and the like. This too is a practical sub
ject. We ought all to know how much we need to watch
against such an ignoring of God above us, and the
coming of the Lord. As he says here, " Go to now, ye
that say, To-day or to-morrow we will go into such a
city, and continue there a year, and buy and sell, and
get gain : whereas ye know not what shall be on the
morrow " — not even on the morrow. " For what is your
life? It is even a vapour, that appeareth for a little
time, and then vanisheth away, instead of your saying,
If the Lord will, and we live, we will also do this, or
that. But now ye glory in your boastings: all such glory
ing is evil." He does not conclude, however, without
another appeal to conscience. " Therefore to him that
knoweth to do good, and doeth it not, to him it is sin."
It is the law of liberty, and of infinite purity and
power. It is not only that sin consists in doing evil,
but in not doing the good that we know. May we

216 INTRODUCTORY LECTURES.
never forget what the new nature loves and feels to be
true and holy according to Christ.
Then in chap. v. we have a solemn word for rich
men, to weep and howl for their miseries that shall come
upon them. Will any man argue still that this means
the saints of God ? Are they the persons called to weep
and howl for the miseries that are coming upon them ?
Are they told to weep and howl? "Your riches are
corrupted, and your garments are motheaten. Your
gold and silver are cankered; and the rust of them
shall be a witness against you, and shall eat your flesh
as it were fire. Ye have heaped treasure together" —
not exactly "for the last days." This would be hardly
intelligible. What there can be little doubt the Holy
Ghost meant us to gather is, " Ye have heaped together
riches in the last days." This aggravated the selfishness
of their ways and their indifference to others. It is
bad enough to heap treasure at any time ; but to heap
it up in the last days was to add not a little to the
evil in the Lord's eyes. "Is it a time," said the indignant
prophet, to his covetous and deceitful attendant, "to
receive money, and to receive garments, and obve-yards,
and vineyards, and sheep, and oxen, and men-servants,
and maid-servants ?" Was it a time, when God was deal
ing with unwonted power and grace even for Gentiles ?
Was this the time for an Israelite to lie for profit and
get gain by it ? And so here ; when the last days were
proclaimed by God's word in solemn warning, the heap
ing up of treasure in such days as these was indeed
most offensive to Him.
"Behold, the hire of the labourers who have reaped
down your fields, which is of you kept back by fraud,

THE EPISTLE OF JAMES. 217
crieth : and the cries of them which have reaped are
entered into the ears of the Lord of sabaoth. Ye have
lived in pleasure on the earth, and been wanton; ye
have nourished your hearts, as in a day of slaughter.
Ye have condemned and killed the just." What an un
expected moral link ! The apostle shows that the spirit
of heaping up riches in the last days is the same that
in other circumstances slew Jesus Christ the righteous.
It is not a connection that we could have anticipated,
but it is just such an one as would be discerned by the
Holy Ghost ever sensitive to the Lord's glory; and so
in fact it is as we may feel on reflection. It was this
selfishness that came into direct personal collision with
the Lord of glory, " who, though he was rich, yet for our
sakes became poor, that we through his poverty might
be made rich." We can understand that those whose one
object was their own importance, glory, and ease in this
world, necessarily felt that such an one was a living wit
ness against them, and convicted them of flagrant oppo
sition to the grace of God, who taught by Jesus in word
and deed that it is more blessed to give than to receive.
For this doctrine and practice the Pharisees were quite
unprepared. (See Luke xvi.) Accordingly their hatred
grew until it resulted in the cross of the Lord ; and
hence this is one of the elements, though of course not
the only one, which calls down the judgment of God ;
and the Spirit of God so treats it here : " Ye have killed
the just." The allusion is to the Lord, not the just in
general, but the Just One, even Christ, " and he doth not
resist you."
Be patient therefore, brethren, unto the coming of
the Lord. "Behold, the husbandman waiteth for the

218 INTRODUCTORY LECTURES.
precious fruit of the earth, and hath long patience for
it, until he receive the early and the latter rain. Be ye
also patient ; stablish your hearts : for the coming of
the Lord draweth nigh."
Then he calls them again so much the more to avoid
a murmuring spirit against one and another, because the
judge stood at the door. He exhorts them to endurance
and to patience. This reappears as a final appeal. We
had it at the commencement of the chapter ; we have it
again here that it should by all means be remembered.
" Take, my brethren, the prophets, who have spoken in
the name of the Lord, for an example of suffering afflic
tion, and of patience. Behold, we count them happy
which endure. Ye have heard of the patience of Job,
and have seen the end of the Lord; that the Lord is
very pitiful, and of tender mercy."
Then another snare is connected with this for avoid
ance : " Above all things, my brethren, swear not,
neither by heaven, neither by the earth, neither by
any other oath : but let your yea be yea ; and your
nay, nay ; lest ye faE into condemnation." What has
the apostle in view here? The oath before a magis
trate ? In no wise does scripture slight that solemn
obligation. The Lord Himself respected the adjuration
of the high -priest; and in no passage whatever do
we see a depreciatory allusion to a judicial oath in
the sermon on the mount, or, in what James says here,
or in any other part of the Bible, but the contrary.
The Lord was addressing Jewish disciples, James writes
to the twelve tribes of Israel who are in the dis
persion ; but what they both set their faces against was
the habit of bringing in religious asseverations for the

THE EPISTLE OF JAMES. 219
purpose of confirming their word every day, besides the
profaning of the Lord's name in matters of this life.
This in point of fact weakens instead of establishing
what is said ; for it is evident that whatever is uncalled
for gives no strength to an assertion, but is just a fruit
and proof of weakness. Where there is simple truth,
nothing is needed but the quiet statement of the fact.
There were no people so prone to ordinary swearing
as the Jews. Accordingly, I have not the slightest doubt
that what our Lord and His servants reprobated was
the introduction of an oath in common conversation;
and this, it is plain, does not apply to an oath adminis
tered by a magistrate. Indeed, it seems to me in itself
sinful for a man to refuse an oath (supposing its form
otherwise unobjectionable) if required to do so by proper
authority. It would be to me a virtual denial of God's
authority in civil government here below. I believe,
therefore, that it is the bounden duty of every man to
whom an oath is put, to take it in the fear of the Lord.
I admit it must be put by competent authority. There
fore we are not to assume that the passage in Matthew
v., or this portion of James, has the smallest reference
to judicial swearing. How could one think that those
who indulge in such thoughts show any real intelligence
as to the word of God? They certainly exhibit a
certain care for conscientiousness. This is not in the
least denied. But we have to take care that we are
guided of God in this, which is important in the pre
sent day when we know that the spirit of the age is
endeavouring to blot out God in all that touches man
here below. The Lord was silent till adjured by the
high -priest : was not His conduct thus perfectly con-

220 INTRODUCTORY LECTURES.
sistent with His own teaching? An oath, therefore,
should not be refused when put by a magistrate. I am
supposing, of course, that there is nothing in the terms
of the oath that would involve false doctrine or coun
tenance a superstition. For instance, in a Eoman
Catholic country there might be reference to the virgin,
or angels, or saints. Such an oath I do not think that
a Christian man would be at liberty to take. But I am
supposing now that a person is required in the name of
God to declare what he believes to be the truth in a
matter of which he is a witness, the truth, the whole
truth, and nothing but the truth. It appears to me
that so far from his being at liberty to refuse this, he
is on the contrary guilty, through ignorance, of no
small sin in cavilling about the matter.
The rest of the chapter takes up another subject — the
case of God's discipline. It is governmental. " Is any
among you afflicted? let him pray. Is any merry? let
him sing psalms." This does not mean expressly the
inspired psalms. Persons are apt to think of the
psalms of David whenever there is the introduction of
the word. Doubtless old habits and associations lead to
this ; but there is no ground for it in the Bible. No
more is meant here than that, being happy, he is to give
vent to his joy in the praise of the Lord. It is nothing
more. " Is any among you sick ? let him call for the
elders of the church ; and let them pray over him,
anointing him with oil in the name of the Lord." This
we know was an old custom. It was used even by those
who were clothed with miraculous power. When the
apostles were sent forth of our Lord, they were directed
by Him to anoint the sick with oil. (Mark vi.) And so

THE EPISTLE OF JAMES. 221
here the elders were to act in the same remarkable style.
Nor do I deny that there are answers to prayer of a
very striking kind. I do not call these answers mira
culous powers, because the true power of this kind is
that exercised by a person raised up of the Lord for the
purpose, and who knows that he can count upon it in
the case where He pleases to show it ; whereas in an
answer to prayer there is a trial and exercise of faith
about it, just as with those who were praying for Peter
when he was in prison. There was no miracle in their
part of the business, as far as they were concerned.
There was a remarkably direct intervention of God, but
it was in no way connected with any gift of miracles
committed to the people who were praying. "And the
prayer of faith shall save the sick, and the Lord shall
raise him up." Here it is a question of God's judg
ment. The person is chastened in sickness for some
evil; it is now judged; grace intervenes, and God
heals. Then comes the general spirit of confession. "Confess
your faults one to another, and pray for one another,
that ye may be healed." It is the true love that interests
itself, not only in that which is good, but even in what
is, alas ! the fruit of unjudged evil. But there is a
careful abstinence from urging confession to the elders,
I cannot doubt, in the far-seeing wisdom of God, who
loves souls and hates superstition. " The effectual fer
vent prayer of a righteous man availeth much." Elias
is cited in support of this. Finally we have, " Brethren,
if any of you do err from the truth, and one convert
him ; let him know, that he which converteth the sinner
from the error of his way shall save a soul from death,

222 INTRODUCTORY LECTURES.
and shall hide a multitude of sins." It is doubtless
put in a general form. At the same time it only con
firms, as it appears to me, what has already been shown
to be the comprehensive character of the epistle.
In the next lecture we shall enter, if the Lord will,
on what belongs more to the ordinary train of our
Christian associations.

FB.

THE EPISTLES OE PETEE.
The epistles of Peter are addressed to the elect Jews
of his day, believing of course on the Lord Jesus, and
scattered throughout a considerable portion of Asia
Minor. The apostle takes particular care to instruct
them in the bearing of many of the types that were
contained in the Levitical ritual with which they were
familiar. But while he contrasts the Christian position
with their former Jewish one, in order to strengthen
them as to their place and calling now in and by Christ,
he takes care also to maintain fully whatever common
truth there is between the Christian and the saints of
the Old Testament. For it is hardly necessary to say
to any intelligent bebever, that whatever may be the
new privileges, and consequently fresh duties which
flow from them, there are certain unchangeable moral
principles to which God holds throughout all time.
These were insisted on in the Old Testament, par
ticularly in the psalms and the prophets. And the
apostle guards against the wrong conclusion, that,
because in certain things we stand contrasted with the
Old Testament saints, there are no grounds in common.
Let it then be well borne in mind, that God holds fast
that which He has laid down for all that are His as to

224 INTRODUCTORY LECTURES.
the moral government of God. That government may
differ in character and depth ; there may be at a fitting
moment a far closer dealing with souls (as undoubtedly
this is the case since redemption). At the same time
the general principles of God are in nowise enfeebled
by Christianity, but rather strengthened and cleared
immensely. Take, for instance, the duty of obedience ;
the value of a gracious, peaceful walk here below ; the
degree of confidence in God. It was ever right that
love should go out towards others, whether in general
kindness towards all mankind, or in special affections
towards the family of God. These things were always
true in principle, and never can be touched while man
lives on earth.
It is equally true, however, that from the beginning
of his first epistle, Peter draws out the contrast of
the Christian place with their old Jewish one. It
is not that the Jews were not elect as a nation, but
therein precisely it is where they stand in contrast
with the Christian. Whatever may be found in hymns,
or sermons, or theology, scripture knows no such thing
as an elect church. There is the appearance of it in
the last chapter of this very epistle, but this is due
solely to the meddling hand of man. In chapter v. we
read, " The church that is at Babylon, elected together
with you;" but all concede that the terms "the church
that is " have been put in by the translators : they have
no authority whatever. It was an individual and not
a church that was referred to. It was probably a well
known sister there ; and therefore it was enough simply
to allude to her. "She that was at Babylon, elected
together with you, saluteth you." The very point of

THE EPISTLES OF PETER. 225
Christianity is this, that as to election it is personal —
Strictly individual. This is precisely what those who
contend against the truth of election always feel most :
they will allow a sort of body in a general way to be
elect, and then that the individuals who compose that
body must be brought in, as it were, conditionally,
according to their good conduct. No such idea is trace
able in the word of God. God has chosen individuals.
As it is said in Ephesians : He has chosen us, not the
church, but ourselves individually. "The church," as
such, does not come in till the end of the first chapter.
We have first individuals chosen of God before the
foundation of the world
Here too the apostle does not merely speak, nor is it
ever the habit of scripture to speak, in an abstract way
of election. The saints were chosen " according to the
foreknowledge of God the Father ; " for it was no ques
tion now of a Governor having a nation in whom He
might display His wisdom, power, and righteous ways.
They had been used to this and more in Judaism, but
it had all passed away. The Jews had brought His
government into contempt by their own rebellion against
His name ; and Jehovah Himself had found it morally
needful to hand over His own nation into the power of
their enemies. Consequently that nation as a display of
His government was a thing of the past. A remnant,
it is true, had been brought up from Babylon for the
purpose of being tested by a new trial by the presen
tation of the Messiah to them ; but alas ! only to their
responsibility, not to their faith; and if it be respon
sibility, whether to do the law or to bebeve the Messiah,
it is all one as far as the result in man is concerned.
Q

226 INTRODUCTORY LECTURES.
The creature is utterly ruined in every way, and with
so much the speedier manifestation the more spiritual
the trial.
Thus, as is known, the rejection of the Messiah was
incomparably more fruitful of disastrous consequences
to the Jew than even had been of old their breach of
the divine law. This accordingly gave occasion for
God to exercise a new kind of choice. Undoubtedly
there was always a secret election of saints after the
fall and long before the call of Abraham and his seed ;
but now the choice of saints was to be made a manifest
thing, a testimony before men, though of course not
till glory come absolutely perfect. Accordingly God
chooses now not merely out of men but out of the Jews.
And this is a point that Peter presses on them, — a
startling thought for a Jew, yet they had only to reflect
in order to know how true it is : " Elect according to the
foreknowledge of God the Father." He is forming a
family, and no longer governing one chosen nation.
Those addressed from among the Jews were among the
chosen ones, " elect according to the foreknowledge of
God the Father."
But there is more than this: it was no longer a
question of ordinances visibly separating those subject
to them from the rest of the world. It was a real inward
and not merely external setting apart ; it was through
" sanctification of the Spirit." God set them apart unto
Himself by the effectual working of the Holy Ghost.
We do not hear now of the gift of the Spirit. Sanc
tification of the Spirit is altogether distinct from that
gift. His sanctification is the effectual work of divine
grace, which first separates from the world a person,

THE EPISTLES OF PETER. 227
whether Jew or Gentile, unto God. When a man for
instance turns to God, when he has faith in Jesus,
when he repents towards God, even though it may be
faith but little developed Or exercised, and although the
repentance may be comparatively superficial (yet I am
supposing now real faith and repentance through the
action of the Holy Ghost), these are the tokens of
the Spirit's sanctification.
There are those who constantly think and speak
of sanctification as practical holiness, and exclusively
so. It is granted that there is a sanctification in scrip
ture which bears on practice. This is not the point
here, but K possible a deeper thing ; and for the simple
Teason, that practical holiness must be relative or a
question of degree. The " sanctification of the Spirit "
here spoken of is absolute. The question is not how far
it is made good in the heart of the believer; for it really
and equally embraces all believers. It is an effectual
work of God's Spirit from the very starting-point of
the career of faith. Elect of course they were in God's
mind from all eternity, but they are sanctified from the
first moment that the Holy Ghost opens their eyes to
the light of the truth in Christ. There is an awakening
of conscience by the Spirit through the word (for I am
not speaking now of anything natural, of moral desires
or emotions of the heart). Wherever there is a real
work of God's Spirit — not merely a testimony to the
conscience but an arousing of it effectually before God
— the sanctification of the Spirit is made good.
If asked why this should be accepted as the meaning
of the expression, I acknowledge that one is bound to
give a reason for that which no doubt differs from the
a 2

228 INTRODUCTORY LECTURES.
view of many, and I answer, that in my judgment the
just and only meaning of the word is proved from the
fact that the saints are said to be "elect according to
the foreknowledge of God the Father, through sanc
tification of the Spirit, unto obedience and sprinkling of
the blood of Jesus Christ."
The order here is precise and instructive. Now prac
tical holiness follows our being sprinkled with the blood
of Jesus Christ, whereas the sanctification of the Spirit
of which Peter here treats precedes it. The saints are
chosen through sanctification of the Spirit unto obe
dience. This is somewhat difficult for theology, because
in general even intelligent and godly souls are much
shut up in the prevalent commonplaces of men. Never
should I for one blame their tenacity in adhering to the
truth and duty of advancing in practical holiness, or
what they call sanctification. This is both true and
important in its place. The fault is in denying the other
and yet more fundamental sense of sanctification heTe
shown by Peter in its right relation to obedience. A
truth is not the truth. True growth in practice confess
edly is after justification ; sanctification in 1 Peter i. 2
is before justification. It is very evident when a man is
justified, he is under the efficacy of the blood of Christ.
He is no longer waiting for the sprinkling of that pre
cious blood, he is already sprinkled with it before God.
But the sanctification of the Spirit laid down here is
in order to the sprinkling of the blood of Jesus; and
therefore unless you would destroy the grace of God,
and reverse a multitude of scriptures as to justification
by faith, this sanctification cannot be one's practice of
day by day.

THE EPISTLES OF PETER. 229
Confound the one with the other and you upset the
gospel : distinguish sanctification in principle from the
beginning for all from sanctification in practice in the
various measures of believers, and you learn the truth
of what Peter here teaches, which is forgotten for the
most part in Christendom. If you say that practical
holiness precedes the being brought under the blood of
Jesus, I ask, How is one to become holy ? Whence is
the power or the growth in holiness ? Certainly such is
not the teaching of God's word anywhere, still less is it
what the apostle Peter insists on here. There is a wider
and, if possible, a deeper thought than the measure of
our walk, which, after all, differs in all the children of
God, — no two being exactly the same, — and all of us
depending on self -judgment as well as growth in the
knowledge of the Lord and of His grace. The word of
God, prayer, the use that we make of the opportunities
that His goodness affords us, both public and private,—
all the means that teach and exercise us in the will of
God no doubt contribute to this practical holiness.
But here the apostle speaks of none of these things,
but only of the Spirit separating the saints to obey as
Jesus obeyed, and to be sprinkled with His blood. And
so we find it in fact and in Scripture. Thus, for instance,
Saul of Tarsus had this sanctification of the Spirit the
moment that, struck down to the earth, he received the
testimony of the Lord speaking from heaven. He went
through a profound work in his conscience after that.
For three days and nights, as we all know, he neither
ate nor drank. All this was thoroughly in season ; and
after it, as we are told, the blindness was taken away,
and he was filled with the Holy Ghost. This is not the

230 INTRODUCTORY LECTURES.
sanctification of the Spirit. It was clearly the conse
quence of the Holy Ghost being given to him, but the
gift of the Spirit is not the sanctification of the Spirit.
Sanctification of the Spirit is that primary action that
was experienced before Saul entered into peace with
God. When a man is roused to hate his sins through
God's testimony reaching him, and convicting him
before God, and not in his own eyes, — when a man is
ashamed of all that he has been in presence of God's
grace, ever so little known and understood, — still where
a real work goes on in the soul, sanctification of the
Spirit is true there. Now this ought to be a great com
fort even to the feeblest of God's children, not an alarm.
There is not one of them who has not really sanctifica
tion of the Spirit. They may be troubled as to the
question of practical holiness, but the fundamental and
essential sanctification of the Spirit is that which is
already true of all the children of God. I am not
speaking of a particular doctrine. It is not a question
of that ; but of a soul quickened by the Spirit through
the truth received in ever so simple and limited a
manner. But it is a reality, and from that time this
sanctification of the Spirit becomes a fact.
But then, to what are they sanctified of the Holy
Ghost thus ? Unto Christ's obedience and the sprinkling
of His blood; for "Jesus Christ" belongs to both these
clauses. This again is a difficulty to some minds. They
would rather have placed the sprinkling of the blood
first, and obedience next. I can understand them, but
do not in the least agree with them. Indeed such diffi
culties serve to show where people are. The root of
all is that people are occupied about themselves first,

THE EPISTLES OF PETER. 231
instead of leaning on the Lord. No doubt if a person
were at once to be brought into the comfort of full peace
with God through the sprinkling of the blood of Jesus,
this would suit the heart's sense of its own need. But
it is not what the word of God gives us by that con
verted soul, to whose case I have adverted. What is it
that Saul of Tarsus says as the effect of the light of
God shining on his soul ? " Lord, what wilt thou have
me to do?" And was not this before he knew all the
comfort and blessing of the sprinkling of the blood of
Jesus ?
The first impulse of a converted man is to do the
will of God. There may be no sense of liberty yet,
nor even joy in the Lord ; there can be no solid peace
whatever. All this will come in due time, and it may
be very rapidly, even the seK-same hour ; but the very
first thing that a soul born of God feels is the desire at
all cost to do the will of God. It is exactly what filled
Jesus perfectly. It was not a question of what He was
to gain or what He was to avoid ; but as it is written,
"Lo, I come, to do thy will, 0 God." To my mind,
nothing is more wonderful in our blessed Lord here
below than this devotedness to His Father, not merely
now and again, but as the one motive that animated
Him from the beginning to the end of His course here
below. He came to do the will of God, and this not as
the law proposed, in order that it might be well with
Him, and He might live long in the earth ; He never had
such a motive though He fulfilled the law perfectly. On
the contrary, He knew quite well before coming that He
was not here for a long life, but to die on the cross. He
was about to be a sacrifice for sin, giving HimseK up

232 INTRODUCTORY LECTURES.
spite of suffering, not only from man, but from God. But
at all cost God's will must be done; "by the which will
we are sanctified through the offering of the body of
Jesus Christ once for all." The self-same principle is
true in the believer, although of course it is pure grace
toward him, whereas it was moral perfectness in Jesus.
In our case it is all through Jesus. It is the Holy Ghost
no doubt producing it. It is the instinct of that new
nature, — of Efe in the believer, who, being born of
God, has this necessary feeling of the new nature, the
desire to do the will of God. In point of fact Christ is
the Ufe of the believer; and we can weE understand,
therefore, that the life of Christ, whether viewed in all
its perfection in Him, or whether it is seen modified in
ourselves, is nevertheless just the same life, — in our case
hindered alas ! by all sorts of circumstances, and above
all by the evil of our old nature that surrounds it, —
in Him, as we know* absolutely perfect and without
mixture. In this case, then, it seems to me that the order is
divinely perfect, and manifestly so. Being sanctified
of the Spirit, we are called to obey as Christ obeyed.
It is another character and measure of responsibility.
The Jew, as such, was bound to obey the law. To him
it was a question of not doing what his nature prompted
him to do. But this was never the case with Jesus.
He in no case desired to do a single thing that was not
the will of God. Now the new nature in the believer
never has any other thought or feeEng ; only in our
case there is also the old nature which may, and which
alas ! does struggle to have its own way. Therefore
God has His own wise, holy, and gracious mode of deal-

THE EPISTLES OF PETER. 233
ing with it. We shall see that this comes later on in
our epistle, and therefore I need say no more upon it
now. Here we have the first great primary fact, that the
Christian Jew does not belong any more to the elect
nation ; but is taken out of this his former position,
and is elect after a wholly new sort. In this case, those
actually addressed had belonged to that elect people,
but now they were chosen according to the foreknow
ledge of God the Father. It was no after-thought, but
His settled plan. It was the foreknowledge of God
the Father in virtue of (hi) sanctification of the Spirit,
and this unto the obedience of Jesus Christ (that kind
of obedience), and the sprinkling of His blood. These
two points are carefully to be weighed — Christian
obedience, and the sprinkling of His blood. I consider
them both to stand in manifest contrast with the same
two elements under the law in Exodus xxiv., which
appears to be in view. In that chapter we have Israel
agreeing to do whatever the law demanded, and there
upon the blood of certain victims is taken and sprinkled
on the people, as well as on the book that bound them.
It is a great mistake to suppose that the blood there
is used as a sign of the putting away of sin. This is
not by any means the only meaning of blood, even
where it was sacrificially employed. The meaning in
that sense I take to be this : that the people formally
pledged themselves to legal obedience, and bound them
selves in this solemn manner to obey. Just as the
blood sprinkled was from the animals killed in view of
the old covenant, so they shrank not from that dread
and extreme exaction if they failed to obey the will

234 INTRODUCTORY LECTURES.
of God. It was an imprecation of death on themselves
from God if they violated His commandments. There
fore it is observable there was the sprinkling of the
book along with it. This had nothing at all to do with
atonement — a supposition which only arises from people
closing their eyes to other truths in the Bible, to their
own great loss even in the truth they hold. We must
leave room for all truth. Atonement has its own in
comparable place. But certainly when the Israelites
were binding themselves to obey the law, it was as far
as possible from a confession of atonement. It is a
total fallacy, injurious to God's glory and to our own
souls, to interpret the Bible after this fashion. It only
makes confusion in jumbling up law and gospel, to the
detriment of both, and indeed to the destruction of all
the beauty and force of truth.
In the case of the Christian all is changed. For Christ
communicated a new nature which loves to obey God's
will, which accordingly is given us from conversion,
before (aud it may be long before) a person enjoys peace.
From the time that this new nature is given, the pur
pose of the heart is to obey. Such was, unhindered by
imperfection, the obedience of Jesus.
But besides this, the gospel, instead of putting a
man under blood as a threat or imprecation of death
in case of failure, the awful sign of his doom before his
eyes if he disobeyed, puts him under the sprinkbng of
the blood of Jesus, which assures him of plenary for
giveness. With this he is intended to start as a Christian;
he begins his career with that blessed shelter which
tells him that, although he has entered on the path of
Christian obedience, he is a forgiven and justified man

THE EPISTLES OF PETER. 235
in the sight of God. Such is the suited and striking
preface with which our apostle commences, contrasting
the portion of the believer in Christ with that of the
Jew, as it stands in their own sacred books, which we
as well as they acknowledge to have divine authority.
Next follows the salutation, "Grace unto you, and
peace," the usual Christian or apostolic style of address.
"Blessed be the God and Father of our Lord Jesus
Christ, who according to his abundant mercy hath
begotten us again unto a living hope by the resurrection
of Jesus Christ from the dead, to an inheritance incor
ruptible, and undefiled, and that fadeth not away, re
served in heaven for you, who are kept by the power of
God through faith unto salvation ready to be revealed
in the last time." Thus he loves to bring out again
confirmatorily the new relationship in which they stood
to God. " Blessed be the God and Father of our Lord
Jesus Christ." It is not here blessing them in heavenly
places in Christ. Such is not the topic of Peter; it had
been given to another instrument more fitted for reveal
ing the heavenly position of the believer. But if it is
not union with Christ, K not our full place in Him
before God, there is a clear statement of our hope of
heaven. And this is what Peter immediately enlarges
on. Speaking of God he says, "Who according to
his abundant mercy hath begotten us again unto a living
hope by the resurrection of Jesus Christ from the dead,
to an inheritance incorruptible, and undefiled, and that
fadeth not away, reserved in heaven." It is not the
universal inheritance of which the apostle Paul treats ;
so that clearly we have the distinction between his
testimony and Paul's very definitely.

236 INTRODUCTORY LECTURES.
Bear in mind that the one is just as truly Christian
as the other. There is no difference in their authority,
but each has its own importance. The man that would
make all his scripture to be the epistle to the Ephesians
would soon find himself in want of Peter. And I am
persuaded that a hardness of character, quite intolerable
to men of spiritual minds, would inevitably be generated
by making all our food to consist in what could be
extracted from Ephesians and Colossians, the effect of
which would soon become painfully sensible to others.
The consequence would be that much of the exercise of
spiritual affection which humbles the soul, a vast deal
which renders needful the gracious present care of the
Lord Jesus as advocate and priest on high, would be of
necessity left out. In other words, K we think of firm
ness, as well as the sense of belonging to heaven, — a bright
triumphant consciousness of glory, surely we must enter
into and enjoy the precious truth of our union with
Christ. But this is not all ; we need Christ interceding
for us, as well as the privilege of being in Christ ; we
need to have Him active in His love before our God,
and not merely a condition in which we stand. Peter
treats chiefly of the former, Paul of both, but chiefly of
the latter. Such was the ordering of matters under God's
hand for both. The epistle to the Hebrews of all the
Pauline epistles is that which most approaches the tes
timony of Peter, and coalescing in it to a large extent.
There we have not union with the Head, but "the hea
venly calling;" and substantially the latter bne of truth
is that which we have in 1 Peter.
Nor is it only that we find here the sprinkling of the
blood of Jesus, but the life that grace has given us

THE EPISTLES OF PETER. 237
is characterized by resurrection power. " We are be
gotten again," says he, " to a bving hope by the resur
rection of Jesus Christ from the dead." The blood of
Jesus Christ, however precious and indispensable, does
not of itself constitute a man a Christian either in
intelbgence or in fact of standing. It is the foundation
for it; and every one who rests on the blood of Christ is
surely a Christian ; but I repeat that, both for position
before God and intelligent perception and power of soul,
we need and have much more. Supposing God only
gave the believer according to his own thoughts (often
meagre); supposing one believed in the power of the
precious blood of Jesus ever so truly, and had nothing
more than this our real portion by the Spirit, such an
one, I maintain, would be a sorry Christian indeed. No
doubt as far as it goes it is all-important, nor could any
one be a Christian without it. Still the Christian does
need the effect of the resurrection of Jesus following up
the sprinkbng of His blood — I do not say the resur
rection without His blood, still less the glory without
either. A whole Christ is given and needed. I do not
believe in these glory- men, or resurrection -men either,
without the blood of Jesus ; but, on the other hand, as
little are we in scripture limited to that most wonderful
of all foundations — redemption through Christ Jesus
our Lord To restrict yourseK to it would be a wrong,
not so much to your own soul as to God's grace; and
K there be any difference, espeeiaUy to Him who suf
fered aU things for God's glory and for our own infinite
blessing. In this case then we have the Christian by divine
grace possessed of a new nature which loves to obey.

238 INTRODUCTORY LECTURES.
He is sprinkled with Christ's blood, which gives him
confidence and boldness i'n faith before God, because
he knows the certainty of the love that has put away
his sins by blood. But, besides this, what a spring is
conveyed to the soul by the sense that his life is the
life of Jesus in resurrection. So, he adds, there is a
similar inheritance for the saints with Christ Himself
— "an inheritance incorruptible, and undefiled, and that
fadeth not away, reserved in heaven," where He has
already gone. More than this, there is full security,
spite of our passing through a world fiUed with hatred
and peril, for the Christian above all. " For you," says
he, "who are kept;" for Christian doctrine is not,
as men so often say, that of saints persevering. In
this I, for one, do not believe. One sees alas ! too
often saints going astray, comparatively seldom perse
vering as the rule, if we speak of their consistent
fidelity and devotedness. But there is that which never
fails, — "the power of God through faith," — by which
the believer is kept to the end. This alone restores the
balance; and thus we are taken out of all conceit of
our own stability. We are thrown on mercy, as we
ought to be ; we look up in dependence on One who is
incontestably above us, and withal infinitely near to us.
This ought to be the spring of all our confidence, —
even in God Himself, with His own power preserv
ing us. There is given to the soul of him who thus
rests on God's power keeping him a wholly different
tone from that of the man who thinks of his own per
severance as a saint. Far better is it, then, to be "kept
by the power of God through faith." In this way it
is not independent of our looking to Him.

THE EPISTLES OF PETER. 239
But there is discipline also. God puts us to the
proof; and, undoubtedly, if there be unbelief working,
we must eat the bitter fruit of our own ways. It is
good that we should feel that it is unbelief, and that
unbelief can produce nothing hut death. This may be
in various measures, and therefore no more is meant
than so far as want of faith is allowed to work. In
the unbeUever, where it does work unhinderedly, the
consequences are fatal and everlasting. In the believer
the evfl heart of unbelief is modified necessarily by the
fact that, believing on Christ, he has everlasting life.
But still, as far as unbelief does work, it is just so far
death in effect. The saints, then, are "kept by the
power of God through faith unto salvation." And here
it is well to observe, as an important fact to be recog
nised, that salvation in Peter's epistle looks onward to
the future, where it is not otherwise quabfied. Salvation
is here viewed as not yet come. In the general sense
of the word, salvation awaits the revelation of the Lord
Jesus Christ. It supposes that the believer is brought
out of all that is natural even as to the body — that he
is already changed into the likeness of Christ. " Salva
tion," says Peter, "ready to be revealed in the last
time." This is the reason why he connects it with the
appearing of Jesus Christ. It is not merely the work
effected, but salvation revealed ; and hence it necessarily
awaits the revelation of Jesus Christ.
There is another sense of salvation, and our apostle,
as we shaU shortly find, does not in anywise ignore it ;
hut then he quaUfies the term. When he refers it to
the present, it is the salvation of souls, not of bodies.
This also is a very important point of difference for the

240 INTRODUCTORY LECTURES.
Christian, on which it will be desirable to speak pre
sently. On the other hand, as here, when salvation
simply and fully is meant, we are thrown on the revela
tion of the last time. "Wherein ye greatly rejoice.
though now for a season, if need be, ye are in heaviness
through manifold temptations." Such is the path of
trial through which the believer goes forward, putting
to the proof the faith which God has given him: —
" That the trial of your faith" (not of flesh as under the
law) " being much more precious than of gold that
perisheth, though it be tried with fire, might be found
unto praise and honour and glory at the appearing of
Jesus Christ."
It is not said to be at Christ's coming. The trial
of our faith wiU not be revealed then, but "at the
appearing of Jesus." This is the reason why the ap
pearing of Jesus is brought in here. The coming of
Jesus might be misunderstood, as being a much more
comprehensive term than His appearing or revelation.
His coming (jrapowia) is that which effects the rapture
and reception of the saints to HimseK; and His ap
pearing is that which subsequently displays them with
Himself before the world, and therefore expresses but a
part of His presence, being the special (not the generic)
term. The appearing of Jesus is exclusively when the
Lord wiE make HimseK visible, and be seen by every
eye. It is evident that the Lord might come and make
Himself visible only to those in whom He is distinctly
interested, and who are themselves personaUy associated
with Him ; and such, I have no doubt, is the truth of
scripture. But then He may do more and display
Himself to the world. Such is the "appearing" of

THE EPISTLES OF PETER. 241
Jesus, and of this the apostle Peter speaks when the
revelation of the sons of God in glory will take place.
Then it is that the trial of the faith of the Christian
will be made manKest in glory. Wherever the saints
have shown faith or unbelief, whether hindered by the
world, the flesh, or the devil, whatever the particular
snare that has drawn them aside, all will be made plain
then. There will be no possibility of self-love keeping
up appearances longer : unbelief will cost as dear in
that day as it is worthless now ; but the trial of faith,
where it has been genuine, will be " found unto praise
and honour" then. Proved unbelief will be certainly to
the praise of none, but where feeble faltering faith has
been put in evidence by the trial, while surely forgiven
in the grace of God, nevertheless the failure cannot but
be judged as such. The flesh never counts on God for
good. AH unbelief therefore wiU be shown plainly to be
of the flesh, not of the Spirit, and never excusable.
But this gives the apostle an occasion to speak of
Jesus, especially as he had spoken of His appearing,
and this in a way that remarkably brings out the
character of Christianity. "Whom," says he, "having
not seen, ye love." It is a strange sound and fact at
first, but in the end precious. Who ever loved a person
that he never saw ? We know that in human relations
it is not so. In divine things it is precisely what shows
the power and special character of a Christian's faith.
"Whom having not seen, ye love; in whom, though
now ye see him not, yet believing, ye rejoice with joy
unspeakable and full of glory : receiving the end of
your faith," — not yet the body saved, but soul-salvation
¦—".the salvation of souls." This at once gives us a
R

242 INTRODUCTORY LECTURES.
true and vivid picture of what Christianity is, of signal
importance for the Jews to weigh, because they always
looked forward for a visible Messiah, — the royal Son of
David — the object, no doubt, of all reverence, homage,
and loyalty for all Israel. But here it is altogether
another order of ideas. It is a rejected Messiah who is
the proper object of the Christian's love, though he
never beheld Him ; and who while unseen becomes so
much the more simply and unmixedly the object of his
faith, and withal the spring of "joy unspeakable and
full of glory."
While this is in full and evident contrast with
Judaism, it needs little proof that it is precisely what
gives scope for the proper display of Christianity, which
could not be seen in its true light if at all till Jesus left
the world. Whilst the Lord was here, it is ignorance and
error to call such a state of things, however blessed and
needed, Christianity. Of course it was Christ, which,
after all, was far more important in one sense than the
work He wrought for bringing us to God. All on which
one could look with delight and praise was concen
trated in His own person. What were the disciples
then? Members of His body? Who told you this?
None can find it in Scripture. Up to that time mem
bership of Christ, or to be in Christ, was not a fact, and
consequently could not be testified to any soul, nor
known to the most advanced believer. What Christ
was to them then was all: not in the least did any
suspect (for indeed it was not yet true) that any were
in Him. The Lord spoke of a day when they should
know it; but as yet the foundation was not even laid for
it. This was done in the mighty work of the Saviour

THE EPISTLES OF PETER. 243
on the cross ; and not the fact only but its results were
made good when Christ, after having breathed His
own risen life into them, went up to heaven and sent
down the Holy Ghost that they might taste the joy
and have the power of it. This gives room for all the
practical working of Christianity. It was necessary to
its existence that Jesus should go. There could have
been no Christianity if Jesus had not come ; yet as long
as He was visibly present on earth, Christianity proper
could not even begin.
It was when He who died went to heaven that
Christianity appeared in its full force ; and accordingly
then came out faith in its finest and truest character.
While He was here, there was a kind of mingled ex
perience. It was partly sight and partly faith ; but
when He went away, it was altogether faith, and nothing
but faith. Such is Christianity. But then, again, as
long as Christ was here, it could not be exactly hope.
How could one hope for One who was here, however
different His estate from what was longed for and ex
pected ? Thus neither faith had its adequate and suited
sphere, nor had hope its proper character till Jesus
went away. When He left the earth, especially as the
Crucified, then indeed there was room for faith; and
nothing but faith received, appreciated, and enjoyed all.
And before He went away, He had left the promise of
His return for them. Thus hope also could spring forth
as it were to meet Him ; as, indeed, it is the work of
the Holy Ghost to exercise the faith and hope He has
given. This, then, may serve to show the true nature of
Christianity, which, coming in after redemption, is

244 INTRODUCTORY LECTURES.
founded on it, and forms in us heavenly associations
and hopes while Jesus is away, and we are waiting for
Him to return. Perhaps it is needless to say how the
heart is tried. There is everything, as we have seen,
to give not only faith and hope their full place, but also
love. As we are told here, " Whom having not seen,
ye love; in whom, though now ye see him not, yet
believing," — no wonder he adds, — " ye rejoice with joy
unspeakable and full of glory." But none of these
wonders of grace could have been, unless by redemption
we receive the end of our faith meanwhile, namely,
soul-salvation. A very important development follows in the next
verses. "Of which salvation the prophets have enquired
and searched diligently, who prophesied of the grace
that should come unto you." How bttle, it seems, the
Old Testament prophets understood their own prophe
cies! How much we are indebted to the Spirit who
now reveals a Christ already come ! The prophets were
constantly saying that the righteousness of God was
near at hand, and His salvation to be revealed. Thence,
we see, they did speak of these very things. They
"prophesied of the grace that should come unto you:
searching what, or what manner of time the Spirit of
Christ which was in them did signify, when it testified
beforehand the sufferings of Christ, and the glories after
these." Take Psalm xxii. or Isaiah liii., where we have
the sufferings which belonged to Christ, and the glories
after these. But mark, "To whom it was revealed,
that not to themselves, but to us they did minister
the things which are now reported to you in virtue
of the Holy Ghost sent from heaven." This is Chris-

THE EPISTLES OF PETER. 245
tianity. It is very far from identifying the state and
testimony of the prophets with ours now under grace
and a present Spirit. He shows that first of all there
was this testimony of that which was not for them
selves but for us, beginning of course with the converted
Jewish remnant, — these Christian Jews who believed
the gospel which in principle belongs to us of the
Gentiles just as much as to them.
Christianity is come to us now; but when really
known, it is not at all a mere question of prophetic
testimony, even though this be of God, but there is the
preaching of the gospel by the Holy Ghost sent down
from heaven. The gospel sets forth present accomplish
ment — redemption now a finished work as far as the
soul is concerned. At the same time, the day is not
yet come for the fulfilment of the prophecies as a whole.
This is the important difference here revealed. There are
three distinct truths in these verses, as has been often
remarked, and most clearly, as we have seen. " Where
fore gird up the loins of your mind, be sober, and hope
to the end for the grace that is to be brought unto you
at the appearing of Jesus Christ." Then the prophecies
will he fulfilled. Thus the Lord Jesus, being already
come and about to come again, brings before us two of
these stages, while the mission of the Holy Ghost for
the gospel fills up the interval between them. Had
there been only one coming of Christ, then the accom
plishment that we have now, and the fulfilment of the
prophecies that is future, would have coalesced, so far
as this could have been; but two distinct comings of
the Lord (one past, and the other future) have broken
up the matter into these separate parts. That is, we

246 INTRODUCTORY LECTURES.
have had accomplishment in the past ; and we look for
future fulfilment of all the bright anticipations of the
coming kingdom. After the one, and before the other,
the Holy Ghost sent down from heaven is the power
of Christian blessedness, and as we know also of the
church, no less than of preaching the gospel everywhere.
And when the Lord Jesus appears by and by, there
will be not the gospel as it is now preached, nor the
Holy Ghost as He is now sent down from heaven,
but the word going forth and the Spirit poured out
suitably to that day. There may be a still more diffu
sive action of the Holy Ghost when He is shed upon
all flesh, not merely as a sample, but to an extent
(I do not say depth) beyond what was accomplished
on the day of Pentecost. In due time there will be
the fulfilment of the prophecies to the letter. Chris
tianity accordingly, it will be observed, comes in
between these two extremes — after the first, and before
the second, coming of Christ ; and this is exactly what
Peter shows us in this epistle. " Wherefore gird up the
loins of your mind, be sober, and hope perfectly," &c.
Again in the 14th verse : "As children of obedience, not
fashioning yourselves according to the former lusts in
your ignorance : but as he which hath called you is
holy, be ye also holy in all manner of conversation ;
because it is written, Be ye holy; for I am holy." There
is an instance of what I referred to — that the essential
moral principles of the Old Testament are in nowise
disturbed by Christianity. And, indeed, you find this
not merely in Peter but in Paul. Paul will tell you
so, even after he shows that the Christian is dead to
the law ; and then a term is used to show that he does

THE EPISTLES OF PETER. 247
not at all mean that the righteousness of the law is not
fulfilled in us, but that it is. In fact, the righteousness
of the law is fulfilled in no one but the Christian. A
man under the law never fulfils the law : the man who
is under grace is the one that does, and the only one ;
for the righteousness of the law is fulfilled in those
"who walk not after the flesh, but after the Spirit."
So Peter takes up a passage of Leviticus, and shows
that it is strictly true — yea, if one can employ such
an expression, more true (of course meaning by this
more manifestly true) under the Christian than under
the Jewish system. As all know, many things were
allowed then for the hardness of the heart, which are
thoroughly condemned now. That is, the holiness of
the Christian is fuller and deeper than that of the Jew.
Hence he can fairly take up the quotation from the
law, not at all conveying that we were under law, but
with an a fortiori force. As Christians, we are under
a far more searching principle, namely, the grace of.
God (Eom. vi.), which assuredly ought to produce far
better and more fruitful results.
It is clearly seen how he treats these Jews, and what
they used to boast of. "But as he which hath called
you is holy, so be ye holy in all manner of conversation;
because it is written, Be ye holy ; for I am holy. And
if ye call on the Father" — that is, if ye call on Him
as Father — "who without respect of persons judgeth
according to every man's work, pass the time of your
sojourning in fear : forasmuch as ye know that ye were
not redeemed with corruptible things, as silver and
gold, from your vain conversation received by tradition
from your fathers; but with the precious blood of Christ,

248 INTRODUCTORY LECTURES.
as of a lamb without blemish and without spot : who'
verily was foreordained before the foundation of the
world, but was manifest in these last times for you, who
by him do believe in God, that raised him up from the
dead, and gave him glory; that your faith and hope
might be in God." What can be more magnificent
than this setting of the Christian on his own proper
basis ?
It will be observed here that there are two motives to
holiness : the first is that He has called us; the next, that
we call Him, and this by the sweet and near title of
Father. It is no longer relationship with and recognition
of a God that rules and governs. This was known in
Israel, but it could in no wise draw out the affections in
the same way as calling Him Father. We are told and
meant to know, that as He called us by His grace, so
we should call on Him as Father. It is after the pat
tern, not of a subject with a sovereign, but of a child's
dependence on a parent. To this double motive there
is added another consideration on which it all rests, and
without which neither of these things could be. How
is it that He has been pleased thus to call us ? and how
is it that we can call Him Father? The answer is this:
" Forasmuch as ye know that ye were not redeemed
with corruptible things, as silver and gold, from your
vain conversation received by tradition from your fathers ;
but with the precious blood of Christ." The Jews were
all familiar with a ransom price that used to be paid in
silver. But it did not matter whether one gave silver
or gold, it was all corruptible ; and to what did it come
at last ? The precious blood of Christ is another thing
altogether; and there alone is efficacy found before God;

THE EPISTLES OF PETER. 249
so also His incorruptible seed revealing Himself is
planted in the heart of the saint.
They were redeemed then with the precious blood of
Christ, as of a lamb without blemish and without spot.
It was no new thought. Though but newly brought
out, it was in point of fact the oldest of all purposes.
Did they boast about their law, the apostle can say that
Christianity — the present blessed revelation of grace in
Christ — was in God's mind before the foundation of the
world. Therefore there could be no comparison on that
score, not even for a Jew. And this was an important
point ; for the Jews reasoned, that because God brings
out one thing to-day, He could not bring out another to
morrow. They consider that, because God is unchange
able, He has not a will of His own. Why even your
dog has a will; and I am sure you have a will your
selves. And here is the wonderful infatuation of un
belief. That very system of reason that makes so much
of the will of man, and is not a little proud of it, would
deprive God Himself of a will, and under penalty of
man's accusation of injustice forbids its exercise accord
ing to His own pleasure. But thus it is He brings out
One part of His character at one time, and another part
at another time. Therefore he would have them know
that, as to the novelty with which they reproach Chris
tianity, it was altogether a mistake; for the Lamb
without blemish and without spot, though only lately
slain, was foreordained before the foundation of the
world. When he refers to Him as a "lamb without
blemish and without spot," he evidently points to their
types, yea, to Christ before the types, because we had
that from the very beginning in the first recorded

250 INTRODUCTORY LECTURES.
sacrifice, long before there was a Jew, and still more
before the lawT. To what did it all point ? To " the pre
cious blood of Christ as of a lamb without blemish and
without spot." It is plain that, if God foreordained
it, He at the same time took care to act on it, and this
is long before either Judaism or the law.
Thus there was a most thorough conviction of the
folly of the Jewish argument as to Christianity being a
mere novelty ; but it was " manifest in these last times
for you who by him do believe in God." Here it is not
merely believing in the Messiah, but believing in " God
that raised him up from the dead."
Now I do not believe there ever can be settled peace
in a man's soul till he has confidence in God Himself,
according to the truth of His raising up Christ from the
dead. Simply to believe in Christ may make a man
quite happy, but it never of itself gives solid unbreak
able peace. What brings a man into that peace which
resists all efforts from without to take it, all weakness
within in giving it up, is the certainty that all is clear
with God. It is He that raises the question of con
science in His sight, and this is so much the more
dreadful, because when renewed we know better our
own subtlety and His unstained essential holiness. It
belongs to the condition in which man is that, being
fallen, and yet having a conscience of the good that
alas ! he does not do, and of the evil that he does, he
has a dread of God, knowing that He must bring into
judgment the good that he knew but did not, and the
evil that he knew and did. So guilty man cannot but
quake, still by scepticism he may reason himself out of
his fears, or he can find a religion that soothes and

THE EPISTLES OF PETER. 251
destroys his conscience. But that man has this con
science in his natural state is most certain.
Christianity alone settles aU questions. There we have
not merely the blessed Saviour who in unspeakable love
comes down and attracts the heart, and searches the
conscience, but He settles aU for us with God by re
demption. Nor is it only that He comes down from
God, but He goes up to God. That we receive the peace
we need as Christians is mainly connected, not with His
coming out from God, but with His going back to God ;
as it is said here, "Who by him do bebeve in God that "
— what ? Gave Him to shed His blood ? There can be
nothing without this : impossible to have any holy and
permanent blessing for the soul without it; neverthe
less this is not what is said. We have the value of
Christ's blood already spoken of, but now it is added
of God that He "raised him up from the dead, and
gave him glory." Where ? In His own presence. Even
the kingdom on earth does not suffice. According to
Christian light nothing will do but ability to stand
before the glory of God. And this by Christ's work is
made good for us, because the very one that became re
sponsible for our sins on the cross is in glory now. God
has raised Him from the dead and given Him glory.
The consequence is that all for ever is made clear and
settled for those who believe in God, that our " faith and
hope might be " — not " in Christ" though it is so, as
suredly, but more than this — " in God." This is the more
important, because of itself it completely dissipates
a thought as common as it is grievous to the Lord, that
Christ is the one in whom the love is, and that His
task for the most part is to turn away the totally oppo-

»¦

252 INTRODUCTORY LECTURES.
site feeling that is in God Himself. Not so ; for as He
came out in the love of God, who none the less must
by this very Christ judge every soul that lives in sin and
unbelief, He would not go back to heaven until He had
by His own sacrifice completely put sin away. But this
was the will of God. (Psalm xl. ; Heb. x.) Thus He
goes in peaceful triumph into the presence of God,
establishing our faith and hope in God, and not merely
in Himself.
But there is another thing to be considered. " Seeing
ye have purified your souls in obeying the truth through
the Spirit unto unfeigned love of the brethren,"— for
this is the sure effect—" see that ye love one another
with a pure heart fervently." There was the best and
weightiest reason for this, because the nature thus pro
duced in them is this holy nature that comes by grace
from God Himself. " Being born again, not of corrup
tible seed, but of incorruptible, by the word of God,
which liveth and abideth ; because all flesh is as grass,
and all its glory as the flower of grass. The grass
withereth, and the flower' thereof falleth away ; but the
word of the Lord endureth for ever. And this is the
word which by the gospel is preached unto you."
Next he shows some of the privileges as well as wants
of the Christian. First he is surrounded by an evil
world, but, besides, he has not lost in fact something
nearer that is quite as bad as what is in the world.
" Laying aside," he says, " all malice, and all guile, and
hypocrisies, and envies, and all evil speakings, as new
born babes, desire the sincere milk of the word, that ye
may grow thereby to salvation." "To salvation" you
will not find in your common Bibles, but it is none the

THE EPISTLES OF PETER. 253
less true for all that. The apostle represents us as
growing by the word to salvation (i. e., the end in glory).
It is not often that words are thus left out. The more
usual fault of those who copied the scriptures was that
they added words. They assimilated passages one to
another ; they thought that what was right in one case
must be right in another; and thus the tendency was to
blunt the fine edge of the sword of the Spirit which is
the word of God. But in this case they omitted. At
first sight, perhaps, these words may be startling to
some, that is, to such as think that the sense of " salva
tion" is weakened thereby. But you need never be
afraid of trusting God or His word. Never fear for the
honour of the scripture, never shrink from committing
yourself to what 'God says. I have no hesitation in
saying that this is in my judgment what God said, if
we are to be guided by the most ancient and best
authorities. *
" If so be ye have tasted that the Lord is gracious ;
to whom coming as unto a living stone, disallowed
indeed of men, but chosen of God and precious, ye also
as lively stones are built up a spiritual house, a holy
priesthood, to offer up spiritual sacrifices, acceptable to
God by Jesus Christ." Two characters of priesthood
are here shewn us. We have first seen one of them, —
"a holy priesthood;" there is another lower down, in
verse 9, where he says, "Ye are a chosen generation, a
royal priesthood." Both flow from Christ and are in
* In fact but one uncial (Cod. Angelicus Bomanus) of the ninth
century with many cursives warrants the omission; but N, A, B, C,
K, more than fifty cursives, and all the versions but the Arabic of the
Parisian Polyglott support the words. The early quotations, Greek
and Latin, save of Oecumenius, point to the same reading.

254 INTRODUCTORY LECTURES.
communion with Him who is now carrying on a priest
hood according to the pattern of Aaron, but in His own
person is a priest after the order of Melchisedec. That is,
He is a royal priest just as truly as His functions are
now exercised on the ground of sacrifice, interceding
after the Aaronic pattern within the veil but a veil that
is rent. He is now fulfilling the Levitical types in the
holiest of all. On this is founded the spiritual priest
hood, and in consequence we who are His draw near
and offer up spiritual sacrifices. Besides that, not only
is there holiness in drawing near to God, but royal
dignity stamped upon the believer. This too is of the
greatest importance for us aU to remember and seek to
realize by faith. Where is each to be proved ? Before
God we bow down in praise and adoration ; before the
world we are conscious of the glory grace has given us.
We do honour to the world and shame to this our place
by seeking its favours. Alas ! how often and readily the
Christian forgets his proper dignity. Let us then bear
in mind that we are a royal priesthood " to show forth,''
as it is said here, " the virtues of him who hath called
•us out of darkness into his marveUous light." But
when it is a question of drawing near, let us not forget
that we are a holy priesthood. We can all understand
this : holiness, when one has to do with God ; royalty,
before the world when the temptation is to forget our
heavenly honour.
" Which in time past were not a people, but are now
the people of God : which had not obtained mercy,
but now have obtained mercy." Here again we have a
scripture of the Old Testament applied; and this has
often been, and still is to this day, exceedingly mis-

THE EPISTLES OF PETER. 255
understood ; as if the persons here spoken of must be
Gentiles because they are caUed the strangers of the
dispersion. It means Jews, and none but Jews, who
believe in the Lord Jesus. What he refers to is the
loss of their title to be the people of God, which Israel
sustained at the time of the Babylonish captivity. They
then ceased to be manifestly God's people. Accord
ingly their land became the possession of the Gentiles ;
and so it has gone on to this day. As we know, from
that day to this there has never been a real recovery,
but only the return of a remnant for special purposes
for a season. The times of the Gentiles are stiU in
course of accomplishment. They are not yet finished ;
and they must be punctually fulfiUed. Hence it is
evident that, as long as the times of the Gentiles pro
ceed, the Jews cannot regain their ancient title, nor
become the real owners of Emmanuel's land. Indeed,
it is too plain a fact for any one to dispute. All this
time they are not a people ; they are dependent on the
will of their Gentile masters. But even now grace
gives the believer (here believing Jews) to enter that
place ; we are now God's people. We do not wait for
times and seasons. Israel must wait ; but we do not.
This is just the difference between the Christian and
the Jew. The Christian does not belong to the world,
and consequently is not bound by accidents of time.
He has everlasting life now, and is a heavenly person
even while upon the earth. This is Christianity. Thus
he says to the Jews addressed that they were not a
people (that is, in the days of their unbelief), but are
now. So far was their believing in Christ from taking
them out of the people, it is then alone that they became

256 INTRODUCTORY LECTURES.
a people. They " were not a people, but now are the
people of God;" they "had not obtained mercy, but
now have obtained mercy." It is a quotation from
Hosea ii.
And this is exceedingly interesting, because if the
prophet be compared, it will be seen to illustrate what
has been remarked before — the difference between the
present accomplishment made good in our hearts by
the Holy Ghost, and the future fulfilment of the pro
phecies. If persons take the actual application as
the fulfilment of the prophecies, it in fact not only
nullifies the future of scripture, but destroys the beauty
and point of the present; for what the apostle intimates
is, that they had obtained mercy now, though none
were yet sown in the earth. These Christian Jews
were not sown in the earth. The earth wUl be sown
with the seed of God when the Jewish nation, as such,
obtains mercy. They will be the greatest people on
the face of the earth, and all the Gentiles shaU own it.
They will have everything at their command, and
worthily use all for God. Not only are they to be set
pubbcly at the head of the nations, but God himseK
will link His own glory from above with them as His
earthly people here below, and nothing but peace,
righteousness, and plenty will be found aU over the
earth in that day of glory. Such will be " that day,"
and of that day Hosea prophesies. You can easily judge
whether that day is come now. It is only a theologian
who finds a difficulty. His traditions wrap him up in
fog. I do not think it requires much argument to show
whether under the gospel the Jews or the world

THE EPISTLES OF PETER. 257
are in such a condition as the prophet describes, or
whether there is anything in progress that is intended
or calculated to bring about such a result. ' But what
will not men believe, provided it be not in the Bible ?
I admit that what is in the Bible requires faith ; and
this is as it should he. It is, however, too evident that
there is nothing like incredubty for swallowing any
thing that panders to the first man, and leaving out
the glory of the Second. In the word of God, .then, we
find that the accomplishment of the prophecy supposes
au earthly place, with visible power and glory given to
the Jewish people. But the wonderful place given to
the Christian is that, though we do become the people
of God now, whether Jew or Gentile, and although the
believing Jew does obtain mercy now, he is not sown
on the earth, but called out for heaven, and, in con
sequence, becomes a pilgrim and stranger here below
till Jesus appears. This will not be the case when the
Jews shall be brought back to the land. In a certain
sense they are strangers now ; but it is an awful sense,
because it is the fruit of judgment. They are scattered
over the earth, and can find no rest for their souls, any
more than their feet. This is notorious to every one
— even to themselves. Least of all can the Jews be
said to be sown in the land of Palestine. I do not mean
that they may not acquire previously a delusive glory ;
nor that the antichrist by fraud wib not palm himseK
off as the Messiah, and settle some of them in the land,
according to Dan. xi. Nor do I believe that this day
is far off. The hour of temptation is near.
But while fully looking for this, it is sweet to see the
place of the believing Jew now as divine wisdom here
s

258 INTRODUCTORY LECTURES.
appUes Hosea, mutatis mutandis. Although he is of the
people of God, instead of getting an earthly character
by Christianity, on the contrary he becomes a pilgrim
and stranger. " Dearly beloved, I beseech you as stran
gers and pilgrims, abstain from fleshly lusts, which war
against the soul." It is as if God had purposely put
verse 11 to negative the conclusions which men have
drawn from a misunderstanding of verse 10.
Then he begins his exhortations, and first of all with
the personal snares of every day, with what the Chris
tian had to contend with in himseK. Next he proceeds
to bring in what had to do with others. There he says,
" Submit yourselves to every ordinance of man for the
Lord's sake : whether to the king, as supreme ; or to
governors, as to them that are sent by him for the
punishment of evildoers, and praise to them that do
well." I suppose there was a danger of these Christian Jews
being somewhat turbulent. Certainly the Jews of old
were rarely good subjects. They were apt to rise against
oppression and to fail in obedience to a superior, at least
among the heathen. They were ever a rebellious people,
as we know; and the Christian Jews were in danger of
using their Christianity in order to justify insubjection.
We can easily comprehend it. They could see how gross,
dark, and dissolute these Pagan governors were ; and in
such circumstances one needs the distinct sense of God's
wiU to abide in the duty of obedience. " How can we
obey men that worship stocks and stones, whose very
religion makes them immoral and degraded ?" However
this may have been, it is of aU importance for the

THE EPISTLES OF PETER. 259
Christian that he should be estabbshed in the place of
patient submission; as we see Paul elsewhere taking
especial pains to insist that the Christians in Eome
should obey, even where they had to do with one of the
most abandoned men that had ever governed the empire,
persecuting themselves to death a short time after.
Nevertheless the apostle there claims the most un
qualified subjection to the powers that be. So here we
find that the Christian Jews, who might have exonerated
themselves from the burden laid on them by their
heathen masters, are earnestly exhorted by the apostle
Peter to do their bidding for the Lord's sake. I do not
say that there are no limits. Obedience is always right,
hut not to man when he would force the dishonour of
God. Nevertheless obedience abides the principle of the
Christian. But the lower obedience is absorbed by the
higher one when they come into colbsion ; and this is
the only seeming exception.
After this Peter not only branches out into the out
ward life, but takes particular note of the family and
its relationships. Some of those addressed were domes
tics, whether or not they were slaves. The apostle Paul
pressed on the Christian slave the beauty and respon-
sibibty of obedience ; but Peter insists on it whether a
man be a slave or not. This is founded on the very
principle of Christianity itself; that is, doing good,
suffering for it, and taking it patiently. I admit it
requires faith; but then the Lord cannot but look for
faith in Christian people. Nay, we have Christ Himself
brought in to enforce and iUustrate it. It is not merely
the Christian who is called to this, but this is what
Christ was caUed to. " Christ also suffered for us, leav-
s 2

260 INTRODUCTORY LECTURES.
ing us an example, that ye should foUow his steps : who
did no sin, neither was guile found in his mouth : who,
when he was reviled, revUed not again." To be reviled
was a pain to which as domestics they would be par
ticularly exposed, as well as to suffer in aU sorts of
ways. What had Christ not gone through in the same
path? " When he suffered, he threatened not ; but committed
himself to him that judgeth righteously ; who his own
self bare our sins in his own body on the tree." He
suffered in other ways ; in this He stands alone for us ;
"that we, being dead to sins, should live unto righteous
ness : by whose stripes ye were healed. For ye were as
sheep going astray; but are now returned unto the
Shepherd and Bishop of your souls." Since He came
and showed the perfect pattern, it was less than ever
the time to sanction disobedience; it was more than
ever unbecoming to shirk the path of suffering.
The exhortation is not limited to slaves. Here we find
the various relations of Ufe practically met. At any rate
the most important part is noticed; and in particular
the great social bond, wives and husbands (chap. iii).
Then comes the general exhortation : "Finally, be ye all
of one mind, having compassion one of another, love as
brethren, pitiful, lowly-minded : not rendering evil for
evil, or railing for railing: but contrariwise blessing;
knowing that ye are thereunto called, that ye should
inherit a blessing." What a place for the Christian ! —
called to blessing, and to be a blessing. And this is
fortified, singular to say, (but confirming what has been
already remarked) by the Psalms. He had quoted the
law in chap, i., the prophets in chap, ii., and now the

THE EPISTLES OF PETER. 261
psalms in chap. Mi. Thus aU the living oracles of God
are turned into use for the Christian, only you must
take care that you do not abuse them or any part of
them. "For he that wiU love life, and see good days, let
him refrain his tongue from evil, and his Ups that
they speak no guile : let him eschew evil, and do good ;
let him seek peace, and ensue it. For the eyes of the
Lord are over the righteous, and his ears are open unto
their prayers : but the face of the Lord is against them
that do evil." And then he asks, "And who is he that
wiU harm you, K ye be foUowers of that which is good ?
But and if ye suffer for righteousness' sake, happy are
ye : and be not afraid of their terror, neither be troubled ;
but sanctify the Lord God in your hearts."
This leads to another important point ; that if we do
suffer, it ought never to be for sin, and for the affecting
reason that Christ has once for all suffered for sins. Let
this be enough. Christ has suffered for sins ; He has had
there, if we may so say, a monopoly; and there let it
end : why should we ? He alone was competent to
suffer for sin. We ought never to suffer but for His
name, unless it be for righteousness, as is said here, —
" For Christ also hath once suffered for sins, the just for
the unjust, that he might bring us to God, being put to
death in the flesh, but quickened in the Spirit : by
which also he went and preached unto the spirits in
prison." CarefuUy observe that Peter does not say that Christ
went to prison and preached to the spirits there. No
such words are used, nor is this what he means. The
spirits are characterised as in prison. They are waiting

262 INTRODUCTORY LECTURES.
there for the day of judgment. God may have judged
them in this world, but this is not all. He is going to
judge them in the next world. There may have been a
judgment, but this is not the judgment. So he says
these very spirits which are spoken of were " once dis
obedient, when the longsuffering of God waited in the
days of Noah, while the ark was preparing, wherein
few, that is eight souls, were saved through water."
It is not a description of all that died in unbelief,
but of a generation favoured with a special testimony
and smitten by a particular stroke of judgment. The
preaching was in the days of Noah. It was just before
that judgment fell on them, and this because they
despised the testimony of Christ through Noah. Just
as the Spirit of Christ prophesied in the prophets, so
the Spirit of Christ preached by Noah. There is no
difficulty that I see about it. There is nothing at all in
the verse that warrants a web of doctrine strange to
the rest of the Bible. It is a mistake to construe it of
one that knows not what took place in the lower parts
of the earth. Nothing is said of preaching in prison,
but to the imprisoned spirits — not when they were
there. He is speaking about the people that heard
Noah, and despised the word of the Lord then. It was
not Noah's own spirit that preached ; it was the Spirit
of Christ.
It may be well to point out that the Spirit is used
particularly in connection with Noah, as we find in
Genesis vi. : "My Spirit shaU not always strive with
man, for that he also is flesh." There was a term of
patience assigned: "Yet his days shall be a hundred
and twenty years." That is, the Spirit went on striving

THE EPISTLES OF PETER. 263
in testimony to men all that time. Then the flood
came and took them all away ; but their spirits are now
kept in prison waiting for that judgment which has no
end. And why does Peter notice them particularly?
For this reason, — that very few were saved then, wMlst
a great many perished. On reflection it will be evident
that there is no instance so suitable as this for the
argument in hand — so few saved and so many perishing.
The unbelieving might taunt the Christians with their
scanty numbers, while the great mass still remained
Jews, and with the absurdity of such a conclusion to the
coming of Messiah. There is no force in that argument,
the Christian can reply; for, when the flood came,
only a few were saved after all, as is shown by* the first
book of Moses, their own indisputably inspired history.
It is beyond cavil that the many perished then, and still
fewer were saved than the Christian Jews at that time.
Thus the passage is sufficiently plain. There is not the
sbghtest excuse for misinterpreting the language, or for
allowing anything unknown to the rest of scripture.
It is a solemn warning to unbelief founded on plainly
revealed facts before all eyes in this world, and not
something to be understood as relating to another
world. "The like figure whereunto even baptism doth also
now save us (not the putting away of the filth of the
flesh, but the request of a good conscience toward God)
by the resurrection of Jesus Christ." This, again, is
somewhat peculiarly put in our version. It is not
exactly "the answer of a good conscience." The real
meaning may make the difficulty appear to be greater
for a moment (as, I suppose, the truth often, if not

264 INTRODUCTORY LECTURES.
always, does) ; but when received and understood, what
has such strength of appeal to the conscience ? The
word is a somewhat difficult one ; but I believe the
force is that it is what conscience wants and asks for
from God. Now, when a conscience is touched by the
Holy Spirit, what is it that satisfies such a conscience ?
Clearly nothing less than acceptance in righteousness
before God; and this is precisely the position that
baptism does set forth. That is to say, it is not simply
the blood of Christ, which indeed is never the meaning
of baptism; still less is it the Ufe of Christ: baptism
means nothing of the sort. It really is founded on the
death of Christ ; and therein further our due place is
shown xis by His resurrection. Thus he says, "The
like figure whereunto even baptism doth also now save
us." Never do we see salvation in its real force so
affirmed apart from resurrection. You may find that
which meets guilt in death, but never is salvation short
of or separable from the power of resurrection. Hence,
when he says it saves us, he necessarily brings in resur
rection. " Baptism doth also now save us (not the put
ting away of the filth of the flesh . . .") He did not
mean the mere outward act of baptism. This could save
nobody; but what baptism represents does save. It
declares that the Christian man has a new place and
standing — not in the first Adam at aU, but in the
Second in the presence of God — man without sin, and
accepted according to the acceptance of Christ before
God. This it is that baptism sets forth ; and what of
course as a sign it brings one into. " Baptism doth also
now save us (not the putting away of the filth of the
flesh, but the request of a good conscience toward God)

THE EPISTLES OF PETER. 265
by the resurrection of Jesus Christ, who is gone into
heaven, and is on the right hand of God; angels and
authorities and powers being made subject unto him."
"Forasmuch then as Christ hath suffered for us in
the flesh, arm yourselves likewise with the same mind."
In this chapter (iv.) we come to the divine government
in deabng with nature opposing itself to the will of God.
"For he that hath suffered in the flesh hath ceased from
sin." If you yield to nature, you gratify it ; but if you
suffer in refusing its wishes, then "he that hath suffered
in the flesh hath ceased from sin." It is practical ; and
holiness costs suffering in this world. Suffering is the
way in which power in practice is found against the
flesh ; so that " he no longer should live the rest of his
time in the flesh to the lusts of men, but to the will of
God." The time past might well suffice for the wretched
gratification of self. Do men wonder at one's abstain
ing? They are going to be judged. "For for this
cause was the gospel preached to the dead also, that
they might be judged according to men in the flesh, but
live according to God in the spirit." Thus he shows
that even if you look at those that are dead, there was
no difference. They too, those who had been before
them, had been put to the proof in this way. He is
keeping up the Unk with saints of old by a general
principle. Whatever the form, God never gives up His
righteous government, though there is His grace also.
Hence, if any received the gospel, they were delivered
from judgment, and Uved according to God in the Spirit.
If they despised it, they none the less suffered the con
sequences.

266 INTRODUCTORY LECTURES.
" But the end of all things is at hand : be ye
therefore sober, and watch unto prayer. And above
aU things have fervent charity among yourselves : for
charity shall cover the multitude of sins." After this
episode which has to do with men here, not in the
unseen world, he returns to the relative duties of Chris
tians, and exhorts them to watchfulness with sobriety,
to fervent love, and also to "use hospitality one to
another without grudging." And then he takes up what
is distinctly spiritual power, which should be used
not in charity only but with conscience before God, and
for His glory through our Lord Jesus. We saw in a
similarly characteristic way in the epistle of James the
connection of his moral aim with teaching. But they
both suppose an open door for ministry among Chris
tians in the Christian assembly. Why was there the
mighty action of the Spirit of God producing such
various gifts for profit if they did not create the respon
sibility to exercise them ?
No Christian should think or talk about a right
of ministry; for although liberty of ministry may be
legitimate enough in itself, still I think it is a phrase
apt to be misunderstood. It might easily be interpreted
as if it meant a right for any one to speak. This I deny
altogether. God has a right to use whom He pleases,
according to His own sovereign will and wisdom ; but
the truth is, that if you have received a gift, you are not
only at liberty but rather bound to use it in Christ's name.
It is not a question of merely having license. Such a
principle may be very well for man ; but responsibility
is the word for men of God, "as each man hath re
ceived the gift." It is not merely certain men, one or

THE EPISTLES OF PETER. 267
two, but "as each man," whatever the number, whether
few or many.
"As each man hath received the gift, even so
minister the same one to another, as good stewards
of the manifold grace of God. If any man speak,
[let him speak] as [the] oracles of God." According to
this none ought ever to speak unless he has a thorough
conviction that he is giving out God's mind and mes
sage, as suited for that time and those souls. Were
this felt adequately, would it not hinder a great many
from speaking? Nor is there any reason to fear that
silence in such a case would inflict a real loss on the
church of God. It does not seem to be of such prime
importance that much need be said. The great matter
is, that what is spoken should be from God. Persons
ought not to speak unless they have a certainty that
what they wish to say is not only true (this is not what
is said) but the actual will of God for the occasion.
The speaker should be God's mouthpiece for making
His mind known there and then. This is to speak "as
oracles of God." It is not merely speaking according
to His oracles, which is the usual way in which men
interpret the passage, and thence derive their license
for speaking as they judge fitting without thinking of
God's will. They think they have an understanding of
scripture, and that they may therefore speak to profit ;
but it is a totally different thing if one desire only to
speak as God's mouthpiece, though it is granted that
one may here as elsewhere mistake and fan.
The principle, however, is sound ; and may we heed
it in conscience, looking to the Lord's grace in our
weakness. "If any man speak, [let it be] as oracles

268 INTRODUCTORY LECTURES.
of God; if any man minister, [let it be] as of the
abibty which God giveth." Let it be observed here
that ministry is distinguished from speaking. What
a vast change must have passed over Christendom,
seeing that now a man is chiefly thought a minister
because he speaks ! whereas real service of the saint's
is as precious in its place as any speaking can be. " If
any man speak, let him speak as the oracles of God ;
if any man minister, let him do it as of the ability
which God giveth." Ministry, then, is clearly in itself
a distinct thing from speaking; it is another kind of
service to which he is called of God. It is granted
that, even in connection with spiritual gift in the way
of speaking, there is such a thing as the natural ability
of the person taken into account; but this is not the
gift, though it be the suited vehicle for it. We must
always distinguish the abibty of the man from the
spiritual gift which the Lord gives ; and, besides both,
there is also the right use of the gift. One must ex
ercise and give oneself up to the cultivation of that
gift which God has given. There is nothing contrary
to sound truth or principle in that, but indeed a very
great defect in those who do not believe it ; in fact, it
is flying in the face of scripture. And scripture is
clear and peremptory as to aU these things. " He," it
is said of Christ, " gave them gifts, to each man accord
ing to his several ability." There we have the gift, and
this given according to the man's ability before he was
converted. That is the outward framework of the gift,
which latter is suited no doubt to that ability ; but the
gift itself is the power of the Spirit according to the
grace of Christ. No ability constitutes a gift ; but the

THE EPISTLES OF PETER. 269
spiritual gift does not supersede natural ability, which
becomes the channel of the gift, as the gift is given and
works in accordance with that ability. But there is
need also of present strength from God to those who
look to Him. Thus He is in all things glorified through
Jesus Christ, "to whom be praise and dominion for
ever and ever."
Next we have the trial that the saints were passing
through alluded to, and the call to suffer not for right
eousness merely but for Christ's sake. Finally a warn
ing is given as to the importance of suffering according
to God's wnl, committing meanwhile their souls in web-
doing to Him as a faithful Creator. He is righteous;
He is jealous of His house ; but if this be serious for
His own, where shall the sinner appear ?
Again we have an exhortation to the elders (chap. v).
Here it is a pain to be obliged once more to make a
depreciatory remark on our common English version. It
is indeed a forcible and, in general, a faithful version,
but it not seldom fails in accuracy. The elders are told
to feed or shepherd the flock of God which was among
them, exercising the oversight, not by necessity, but
willingly; not for base gain, but readily, &c. They have
to bear in mind first that the flock is God's. If a man
does not carry the sense in his soul that it is God's flock,
I do not think he is fit to be an elder or in any other
office of spiritual trust : he is far from the right ground
for being a blessing to what, after all, is God's flock.
In short, we find here too a guard which shows the
meaning more clearly. '' Feed the flock of God which
is among you, taking the oversight thereof, not by con-

270 INTRODUCTORY LECTURES.
straint, but wUlingly; not for filthy lucre, but of a
ready mind ; neither as being lords over God's heritage."
It will be observed that "God's" is inserted in italics.
NoW there need be no hesitation in declaring that the
phrase does not mean God's heritage at all, but another
idea wholly different. The true drift is this — "Nor
as lording it over your possessions." The elders are
not to treat the flock as if it belonged to them. This
is exactly what modern presbyters think they may
and might to do every day of their lives. It is into
this very snare that unbelief has brought men in
Christendom. It is the constant and notorious
source of the difficulties that one has continually
to contend with, because feelings are roused by this —
all sorts of jealousies and wounded feelings are created
by a position so false. In short, one may find here and
there a truly excellent man, and, we wiU suppose, a
number of godly people. But then they are " his con
gregation;1' they think so, and the godly man really
believes it. He thinks they are his congregation, and
they think so too. The consequence is that when minds
get disturbed, it may be, about their position, then
aU sorts of difficulties come in. He feels exceedingly
wounded because, as he wUl teU you very often, " Why,
it is one of the best of my people. I have lost the
cream of my congregation." Accordingly he is ex
ceedingly annoyed because one of the most spiritual of
his congregation goes away, though it may be to follow
God's word more faithfully; and no doubt there is a
great deal of pain and feeling on the part of the mem
ber of the congregation who is leaving his minister.
Now all this is here judged and set aside as quite

THE EPISTLES OF PETER. 271
wrong. The elders are exhorted and warned. There
are those who guide, and it is a most proper thing. At
the time of this epistle, it was in due order. Now, I
need not tell you, things are in a certain measure of
confusion. You may have the real substance of the
truth, but you cannot have it in all official propriety at
the present time- However, apart from that, on which
I do not mean to enter more to-night, one thing is
remarkable, that even when all was in apostoUc order,
and where pastors and teachers and prophets and so
on were, and besides, where the elders had been fitly
appointed by the apostles themselves or by apostoUc
men, even there and at that very time they were ex
horted against the notion of considering, " This is my
congregation, and that is your leader." Nothing of the
sort is ever said in God's word but what excludes it.
What they were here directed to was to "feed the
flock of God." I repeat, it is God's flock, not yours ;
and you are not to lord over it as if it were your
own belongings. If it were your heritage, you would
have certain rights ; but the truth is that he who stands
in the position of an elder has no small responsibility.
Assuredly he is to shepherd the flock, and this as
God's flock, not his own. Where this is duly weighed,
it is wonderful what a change is produced in the mind,
tone, and temper — a change both in those who tend
the flock, and in those who are cared for ; because then
God is looked to, and there is no petty feebng of in
fringing the rights of man in one form or another. It
is not then a question of wounding; for why should
it hurt you, if I see a particular truth and must act
according to it ? Why should this be a cause for vexa-

272 INTRODUCTORY LECTURES.
tion ? The truth is that the assumption of " my flock,"
or " yours," is the root of endless mischief. It is God's
flock ; and if a person is charged of the Lord to shep
herd His flock, how blessed the trust !
The rest of the chapter consists of exhortations to
the younger ones, and finally to all, with a prayer that
"the God of all grace, who hath called us unto his
eternal glory by Christ Jesus, when ye have suffered a
while, himself shall make you perfect, stablish, strengthen,
settle you. To him be the glory and the might for
the ages of the ages. Amen. By Silvanus, the faithful
brother, as I suppose, I have written to you briefly,
exhorting and testifying that this is the true grace of
God wherein ye stand. She that is at Babylon, elected
together with yon, saluteth you ; and Marcus my son.
Greet ye one another with a kiss of love. Peace be
with you aU in Christ Jesus."
In the second Epistle of Peter (and here I must be
brief, because of the hour ; and I may be brief because
Jude wiU afford us a further consideration of it) we
have the same substantial truth of God's righteous
government maintained. But the apostle here supple
ments his first letter by bringing in its effect on the
world in that coming day, and espeeiaUy in its judgment
of Christendom or corrupted Christianity. Written of
course for the guidance of the saints, it may well serve
as a warning to sinners, whether in the profane world
oi' as to those that abuse righteousness and truth.
There is an expression in chapter i. 3 to which I
particularly call your attention. "According as his
divine power hath given unto us aU things that pertain

THE EPISTLES OF PETER. 273
unto life and godliness, through the knowledge of him
that hath called us by glory and by virtue." It is really
not to glory and virtue, but by His own glory and by
virtue. This seems to me an important statement of
the Holy Ghost's to understand. What serves to make it
plain is this : — Adam was not " called " when in Para
dise. When innocent, he was not called by God's own
glory and by virtue. What Adam was bound to do was
just to stay where he was. That is, he was responsible
to do the will of God, or, rather, not to do what God
prohibited in his case. There was a simple test of
obedience. It was not a thing that Adam really needed
in the smallest degree. He had- everything that he
wanted and much more, for God showed Himself to be
one that delights in abundantly blessing when He put
man in Paradise'. The business of man, then, was to
keep his first estate; he should have simply abode in
his position. When he listened to the devil, this was
a call not by God's own glory and virtue, but to do the
devil's 'wUl. It was a seeking of his own independence
by disobeying God's express word. Our calling is by
God's own glory.
The whole principle of Christianity is just this.
It takes the believer out of the place in which he
naturally is, and alas ! now in sin ; and therefore it
is spoken of as a calling. The Christian "calling"
supposes that the gospel, where received, deals with the
soul by the power of the Spirit of God ; and that he
who receives it is called out of the condition in which
man is now plunged by sin, not put back again into the
position of Adam, but taken into another position
altogether. It is no longer a question of man on earth ;
T

274 INTRODUCTORY LECTURES.
he is called by God's own glory and by virtue. It is by
God's own glory, because if God saves, He calls to stand
in nothing less than that glory. The declared effect of
sin is, as it is said in Eomans iii., that all " come short
of the glory of God." By this they are now measured.
Are they fit to stand in presence of the glory of God ?
The glory of God is the standard of judgment now for
a sinner; it is no question of regaining the lost paradise
or of keeping the law, even if it were possible. The
blessedness of the gospel is that it calls a man not to
put him in the place of the unfallen man or of a Jew
on the earth, but by God's own glory ; and along with
this " by virtue." There is a holy restraint put on the
allowance of the flesh in any respect whatever. It
brings in not "virtue" as the first great point, but God's
own glory, and then virtue along with this (that is, the
moral courage which refuses the gratification of the old
nature). "Whereby are given unto us exceeding great and
precious promises : that by these ye might be partakers
of the divine nature." Such is the efficacy of the
call of grace. A new nature is communicated which
loves the will of God, and abhors the evil whereby
Satan has inundated the world. " Having escaped the
corruption that is in the world through lust." Then he
shows there is no time for waiting or ease. "And
beside this, giving all diligence, add to your faith
virtue" (or the moral courage I have already described) ;
and to virtue knowledge; and to knowledge temperance;
and to temperance patience ; and to patience godliness ;
and to godliness brotherly kindness ; and to brotherly
kindness love." These last two qualities are not the

THE EPISTLES OF PETER. 275
same. "Love" is a great deal more and deeper than
"brotherly kindness." The latter makes one's brother
the prominent object; the former tests everything by
God and His wUl and glory. Therefore you may find a
Christian very full of brotherly love, but sadly at fault
when the test of love comes, which feels and insists
that the first of all duties is that God should have His
way. "By this we know," as John said, (and who
knew love better ?) " that we love the children of God,
if we love God, and keep His commandments."
In the next part of the chapter we have the kingdom
introduced, which is really the main object of Peter's
testimony in the first epistle as well as in the second.
Being about to depart himself, he as it were throws
open the blessed prospect of the Lord's interference to
put aside evil in the world, and display His own
power and goodness here below. Such is the kingdom
that wiU be brought in at the coming of our Lord Jesus
Christ. His coming, or presence, embraces the king
dom within its wide circumference. -
But then in stating this, the utmost pains are taken
to show that there is something better than the prospect
of the kingdom, glorious as it is ; and this is of capital
importance to see clearly. Thus verse 19 opens the
matter, which I must give you rather more exactly than
as it stands in our version : " We have also the word
of prophecy more confirmed, whereunto ye do well that
ye take heed." They were quite right in holding fast
the old prophetic scriptures. Even as Jews they had
known those portions of the word of God, and the
apostle in no way blames them for adhering to them
tenaciously. So far, it was quite right. " Ye do well
T 2

276 INTRODUCTORY LECTURES.
that ye take heed " to them. It was needless to press
attention with greater warmth ; but still he commends
the heed they paid to the prophetic word of the Old
Testament. Yet study it either in the New Testament
or in the Old Testament, one cannot but dread when
prophecy becomes the all-absorbing object. It is not
meant deeply to engage the affections. It may occupy
the mind to the exclusion of what is better still. Its
nature forbids it from adequately filling the heart
that is purified by faith; nor does the apostle mean
that it should ever have such a place. When he says,
"Ye do well that ye take heed to it," he adds the in
structive comparison, " as unto a lamp that shineth in
a dark place." This is what prophecy resembles. He
does not then stop, but points us to another and brighter
light — " until the day dawn, and the morning-star arise
in your hearts." He means that prophecy is a divinely
given lamp for this dark scene. None can despise
without loss the light it casts on this obscure place,
the world which is going to be judged. It shows us the
awful end and thereby guards us all the way through.
As a lamp for the dark, prophecy is therefore excel
lent ; it is given of God for this purpose ; and no
Christian can afford to slight or overlook it as an
unprofitable study, which does not claim and cannot
reward his heed. They were quite right, then ; but let
them see to it that the heart possess a far better trea
sure. And what can this be ? Not Christianity indeed
as a whole, but the Christian hope. The Lord's coming,
and all that is bound up with Him on high as the hope
of the Christian and of the church, must not be lowered
to a mere prophetic event. Prophecy deals with the

THE EPISTLES OF PETER. 277
earth, with the Jew, with the nations, with evil here
below; prophecy declares men to be so bad that the
Lord must come and judge them, and then introduce
His own kingdom, no longer morally and in testimony,
but in power and glory. But is this all that Christ is
for us ? Do you confound the Christian hope with the
judgment of Babylon, the overthrow of the Gentiles,
the restoration of Israel? A Christian has the faith
that in principle all evil has been judged long ago in
the cross ; that it has been absolutely and perfectly
condemned, beyond whatever can be in the creature here
below. His hope, therefore, rises far above the reve
lation of that display of power in righteousness as well
as mercy which is to put aside evil, and then bless a
long guilty and miserable world with peace and joy
and every form of creature goodness. The Christian
hope is the taking the Christian out of the world alto
gether to be in glory with Christ, the object of his
heart. Therefore Peter says, " Until the day dawn, and
the day-star arise in your hearts." When does he mean
by this expression ? When the Christian lays hold of
this hope; when he is not merely warned by pro
phecy, but has his heart reached and filled with the
heavenly hope, the light of a better day, yea, Christ
Himself the source and centre of it all.
Accordingly, " till the day dawn " does not mean till
the day come — till the Sun of righteousness arise with
healing in His wings, and the wicked are trodden down
hke ashes under the feet. This is not at all the mean
ing of the phrase. It is the dawn of day in the heart ;
it is a hope that should be realized now because we are
children of the day. Consequently we ought to have, as a

278 INTRODUCTORY LECTURES.
present thing, that daylight dawning, and the morning
star arising in our hearts. A soul born of God might
believe all that is in the prophecies — and it is well to
heed it all— but this is not enough. Not the downfall
of Nineveh, nor the judgment of the great whore, nor
the destruction of the beast, is the Christian hope. Our
hope is that we and all Christians are to be taken out
of the world, and translated into heavenly glory. Con
sequently the light of the lamp does not suffice; we
need also daylight. Good as the lamp is, its main
value in an obscure place is "till daylight dawn" — not
till we acquire more of its own Ught, but till a brighter
character of light, daylight, dawn. It is not the
actual arrival of the day that he means, but the light
of day before itself comes : " Till daylight dawn, and
the morning -star arise in your hearts." Christ is made
known in this heavenly light for the Christian. It is
not Christ dealing with the world and judging the
nations. This is the way in which Christ is described'
in prophecy. But not thus is Christ set before the
Christian. In short, the apostle means that it is well to hold
fast the prophetic lamp, which he did not want to
disparage in any way, provided it were kept hi its
proper place. It foreshows the judgment of the world,
and it separates the believer, if he believes it, from
the world. But this is negative. Do we not our
selves belong to another scene ? It is all well then
to turn our back on the world, which the prophetic
lamp judged ; but are we also turning our faces to the
light that dawns from above ? There are many Chris
tians now that seem to be all occupied with the vast

THE EPISTLES OF PETER. 279
changes either in progress or in anticipation for the
earth. About them they fritter away thought and
time with no worthy, positive, sanctifying object for
their affections. How can one have affection for the
judgment of Babylon and the beast ? I am not called
to anything of the sort. The lamp shows it me, and I
am glad to be warned and responsible to warn others.
But am I not called to have the only worthy object
filling my heart? It is Christ Himself; and this not
in the execution of judgment, but in the fulness of
grace about to take us out of the world to heaven, and
not merely to be assessors with Himself in judging the
world when He appears in glory.
Therefore I do most strenuously oppose the petty
efforts that have been made to sever the expression " in
our hearts " from this verse. It is a sorrow to see them,
and to know that any Christians could be influenced by
them. Only this morning I was looking at a book in
which there was a most misleading parenthesis intro
duced, as if the meaning were, "Ye do well to take heed
in your hearts;" thus severing the connexion of "in
your hearts" from "the day dawn and the day-star
arise." What can one call this but abominable ?
There is another way also in which I have seen the truth
sought to be destroyed, by connecting " in your hearts "
with "knowing this first," contrary to all analogy of
Peter or any one else, and in fact without the smallest
reason, but with the evident object of obliterating for
the heart the value of the heavenly hope. Such dealings
with the text I cannot characterise as mistakes only, hut
as unwarrantable meddling with the word of God. There
is not the slightest foundation for either the one punc-

280 INTRODUCTORY LECTURES.
tuation or the other. The English version is perfectly
correct in this at least.
And it may help some enquirers perhaps if I show
them that Peter elsewhere thoroughly confirms this to
a plain English reader. In the first epistle it is written,
"Sanctify the Lord God in your hearts." It is clear
that the expression " in your hearts " is no unimportant
phrase in Peter's epistles. If we do not " sanctify the
Lord God in our hearts," we shall not gather much
good either from prophecy or from the heavenly hope ;
but if we do, it is of the highest moment for us to
have Christ as the morning -star arising in our hearts,
and not such a knowledge of prophecy satisfying us
as a godly Jew might once have possessed. Compare
also " knowing this first " in 2 Peter iii. 3. There is no
connexion with " in your hearts " there any mor§ than
here. It is difficult to speak with patience of these rash
ways with the word of God. I hold it to be a grievous
sin indeed to warp scripture from the purpose for
which God has written it. If it be said that these
innovations meant only what is good, the question is
whether any are at liberty without the best reasons to
change the form of the text, and particularly to do so
without telling you. In this very place for instance, in
a book which professes to be the authorised version of
the Bible, you unsuspectingly take up the .book without
knowing any change has been made in the punctuation,
and your hope is destroyed before you know why, — that
is, if you trust their form of the book, which the com
pilers meant you should.
There is another phrase that follows, on which it may

THE EPISTLES OF PETER. 281
be well to say a word : " No prophecy of the scripture
is of any private interpretation." Many a soul asks,
What is meant by this? Of course, the error of
Catholicism is not to be thought of : the remedy against
making prophecy of private interpretation is in no way
ecclesiastical tradition. I am speaking now to persons
uninfluenced by such thoughts, and need not expose
its irrelevant absurdity. But, again, there, are many
Protestants like Bishop Horsley who think it means
that the way to hinder prophecy from being of private
interpretation is to take history to interpret prophecy.
In this I do confess I see little change for the better.
Whether you take the church to interpret prophecy,
or look into the world to read its interpretation, it is but
a sorry choice, and as far as possible either way from
the sense. The meaning is, that no prophecy of scrip
ture is of its own insulated interpretation. Limit a
prophecy to the particular event that is supposed to
be intended by that scripture, and you make it of
private interpretation. For instance, if you so regard
the prophecy of Babylon's fall in Isaiah xiii. xiv., you
make this prophecy of private interpretation. How?
Because you make the event to cover the prophecy,
you interpret the prophecy by the event. But this
is precisely what scripture prophecy is made not to
be ; and it is to hinder the reader from this error
that the apostle writes as he does here. The truth, on
the contrary, is that all prophecy has for its object the
establishment of the kingdom of Christ; and if you
sever the lines of prophecy from this great central point
on which they all converge, you destroy the intimate
connection of these prophetic lines with the centre. It

282 INTRODUCTORY LECTURES.
is like lopping off the branches from the tree to which
they belong, or limbs from the body of which they are
integral parts.
So it is with prophecy. All prophecy runs on to the
kingdom of Christ, because it comes from the Holy
Ghost. If it were the forecasting of men, a man might
apply it to a particular event ; ands there it would end.
It might be a sagacious conjecture or not. But sup
posing it to be ever so correct, after all it is only within
the limits of a man's mind. But not so with prophecy
of scripture. The Spirit of God is satisfied with no
aims short of the kingdom of Christ, and hence there
fore prophecy as a whole looks onward to that bright
end. It may have had a partial accomplishment, a just
application by the way, but it never stops short of
His coming and " that day." For the very same reason,
when Moses and Ebas were put by Peter on the
smallest approach to equality with the Lord Jesus on
the mount, the Father set aside Moses and Elias with
the words, " This is my beloved Son : hear ye him."
His object is not Moses, or Elias either: it is Christ,
the beloved Son of God. So the Holy Ghost in pro
phecy does the self- same thing. He had the same
object as the Father — the glory of the Lord Jesus. Only
as the Father held to the glory of His Son as such,
the Holy Ghost in prophecy looks to the kingdom to
be put under the Lord Jesus : and so " the prophecy
came not in old time by the will of man; but holy
men of God spake as they were moved by the Holy
Ghost." They could not therefore have any object
other than that of the Holy Ghost who inspired them ;
and so prophecy must be interpreted, not isolatedly;

THE EPISTLES OF PETER. 283
but as forming part of the Spirit's testimony to the
purpose of God in glorifying Christ.
The second chapter shows us the opposite side —
Satan's instruments in defaming Christ and injuring
souls — the false teachers in Christendom, just as there
had been false prophets among the people of old. What
an awful character is given to them, justifying the
judgment that is coming upon them !
In the last chapter we have not merely false teachers,
corrupt in their ways as in their doctrines, but scoffers
ridiculing the coming of the Lord Jesus. What is the
answer of the Holy Ghost to this ? Their ground was the
assumed unchangeableness of the world. Oh the folly
of man when he opposes God ! What a confirmation
it is that at this present time philosophy is precisely
coming to this ! Christendom is going back to heathen
conclusions as fast as possible. It does not matter
whether we look at the popular physiologists, geologists,
naturalists, astronomers, economists, metaphysicians,
historians, or any others you like, they are in general
hastening to this humUiating end; that is to say, a
denial of the distinct statements of scripture and an
exclusion of God from His own world. Their idea is,
that a sort of cycle governs nature, ever repeating itself
through the same round. It is the same at bottom as
Peter denounces here — the notion that there is a per
petuity in the state of things around us.
Consequently such as believe in nature must scoff
at the assertion of the Lord coming to change the
face of aU things. The apostle warns them to aban-

284 INTRODUCTORY LECTURES.
don that delusion; for after, all God has intervened
already. The God that caused the flood, and destroyed
the world that once was, can destroy the world again.
And this is precisely what the Lord is going to do.
Therefore, if you tauntingly say, "Where is the promise
of his coming ?" I answer you, not that He is coming
for you, but that the day of the Lord is coming on the
world. What can scoffers have to do with the coming
of the Lord for His own people ? You may ask with a
scoff, " Where is the promise of his coming?" But we
can answer with assurance that the day of the Lord
will come as a thief in the night — as sudden, unexpected,
and unwelcome, for the judgment and destruction of
the creation which is your rest and ruin. When every
thing has disappeared that can, and all that is to be
shaken shall have been dissolved, the result will be the
new heavens and new earth, "wherein dweUeth right
eousness," without one scoffer more.
The believer then in the face of this is exhorted to
holy conversation and godliness. "Ye therefore, beloved,
seeing that ye know these things before, beware lest
ye also, being led away by the error of the wicked,
should fall from your own stedfastness;" for there is
danger of the Christian's contamination by the spirit of
the world. What then is the preservative? "Grow
in grace, and the knowledge, of our Lord and Saviour
Jesus Christ. To him be glory both now and to the
day of eternity. Amen."

vn.
THE FIRST EPISTLE OF JOHN.
The Epistles of John have evidently a character
altogether peculiar to themselves. Christ Himself per
sonally is more before us than in any other of the
inspired epistles. Nevertheless there is this difference
between the Gospel and the Epistles of John: that his
gospel necessarily treats of Christ in a direct and im
mediate way, and then the provision that He made,
when He was about to leave the world and His disciples
in it, by the Holy Ghost taking His place down here
(these being the two chief subjects of the Gospel of
John) ; in the Epistles, on the other hand, while Christ
is still prominent, the main characteristic is to show
Christ is in us, as well (so to speak) as Christ in Himself
— that it is the self-same life, Christ personally being
its full perfect expression. In order to set out this
astonishing truth with all clearness, the Epistle opens
directly with the Lord, and this as He was manifested
in this world. The Gospel begins with Christ before all
worlds. Such is not the manner in which the Holy
Ghost begins here.
I am aware that some have been disposed to take
"That which was from the beginning," as if it taught

286 INTRODUCTORY LECTURES.
the same truth as " In the beginning was the Word."
No doubt there is an allusion, but there is also
a marked difference. We gain nothing by forcing
scripture: we always lose somewhat. In the Gospel,
where Christ Himself directly and immediately is the
object, the Holy Ghost starts with revealing His divine
subsistence when there was none but God : " The Word
was with God," and lest there should be any question
of His glory, "the Word was God" — not the creature.
" The same was in the beginning with God." Thus He
had a distinct personal existence, which had been from
everlasting. No matter how far one goes back, we may
stiU find the Word, and the Word with God : it is not
said exactly with the Father, but with God. We
never in scripture find the "Word" coupled with the
" Father." We do find it in what is not scripture, as
I shall show before we have done with considering this
Epistle. In unquestionable scripture, " the Word " and
"God" are correlative, — the "Son" and the "Father."
Man cannot even imitate the word of God without
exposing his own weakness.
The Gospel therefore, in order to assert His glory,
goes back before all time. And "in the beginning"—
no matter where you may ask to place the point within
eternity — the Word was there. But this is not at all
the object of the Epistle. It is assumed no doubt, but
it is to show how truly the life is the very same. It
is not union. Life is never confounded with union,
though in the Christian closely connected. Union is
by the Holy Ghost sent down from heaven, but life was
before this, whether in Christ personaUy, or even in us.
Christ Himself is our Ufe.

THE FIRST EPISTLE OF JOHN. 287
Hence, when flesh had hindered and overlaid the
power of the Spirit ; when the world was gaining
vast influence; when Satan was working with all
subtlety to undermine the foundations, the Holy Ghost
directs attention to Christ, in whom the life was mani
fested. In what the Son of God was before entering
the world, there could be no instruction for us how the
life is to be now displayed in us ; and what God looks
for, — how by the Holy Ghost He nourishes and exer
cises us. The weightiest instruction turns on what
Christ was here, having to do with man — with Satan —
above all, with His God and Father. So have we.
Hence, therefore, it is not here, "He was in the be
ginning with God," but "That which was from the
beginning." This is a phrase (an-' ap^rjs) constantly used as to
the manifestation of the one or thing spoken of: it
matters not whether it be good or evil. We find the
formula used, for instance, of Satan. There is no
reference to what he was before he became the devil;
there is silence as to his subsistence as an unfallen
angel, but when he departed from God, he sins from the
beginning. Such is his character as devil : he sinned.'
As for our Lord Jesus, He was manifested as man here
below; but before we hear of what was manifested, John
says, "That which was from the beginning." He had
a personal being as man here below — a divine person
no doubt, but He took a real place in this world. This
seems to be referred to in the expression "which was
from the beginning." Next we have the fact that others
are directed towards Him — what we have " heard "
about Him — what we have "seen with our eyes." It

288 INTRODUCTORY LECTURES.
was not a mere phantom, but a real person in this
world — hence "that which we have looked upon," or
contemplated. Even though from above, He was really
an object seen; He was not a passing shadow, but a
person, "which we have looked upon, and our hands
have handled " (coming down as it were into the closest
familiarity) "concerning the word of life." It will be
understood that all these different clauses refer to the
Word of life — what was from the beginning about the
Word of life : what we have heard about the Word of
life : what we have seen, and so on.
"And the life was manifested." The second verse
yet makes the first plainer ; for there we find His pre-
existence with the Father, when the apostle- has stated
His manifestation (for that expression "the life was
manifested" is a kind of summary of what had been
laid down in the preceding verse) : "The life was
manifested, and we have seen, and bear witness, and
announce to you that eternal life, which was with the
Father." Now here we have the Son's eternal being,
so that there is no holding it back in this verse. It is
supposed and treated of as a known truth; but the
present object is to put forward the Lord Jesus as He
was displayed in this world ; for " it was manifested to
us : that which we have seen and heard " (taking up the
two verses) "announce we to you, that ye also may
have fellowship with us : and truly our fellowship is with
the Father, and with his Son Jesus Christ." Thus the
evident aim here is to show that there has been a mani
festation — an adequate personal revelation of God the
Father. The only such adequate manifestation was Christ
HimseK. But it was Christ Himself in this world, a man

THE FIRST EPISTLE OF JOHN. 289
as truly as any other, though infinitely above man, but a
man who displayed what divine life is in all imaginable
circumstances. He became a babe,- a child, a full-
grown man. He grew up subject to His parents ; He
entered on pubbc Ufe, as before He was traced in the
unobtrusive privacy of His home after the flesh.
He is then found confronted with the enemy, going
forth in the power of the Spirit, dealing with every
kind of pain and sorrow that pressed down humanity,
in everything showing out what God is, but in every
thing also displaying what man ought to have been,
and was not — Himself always absolute perfection, but
perfection as man in dependence on God.
What, it may be asked, has this to do with us ?
Everything. It is not true that we only want propitia
tion, or as guilty sinners to be justified. We want life
— eternal life. But have not the children of God
eternal Ufe? Certainly, but where shaU I look at it?
I see a beautiful trait of the divine life in this saint ;
I see something else sweet, and at the same time
humbling to my soul, in another — perhaps where least
expected. But in all there is weakness and even
positive failure. Who would not confess it ? who does
not feel it ? This, then, after aU, is but an unworthy
expression of what divine life is, because it is shaded
too often and modified by the effect of the world, by
the allowance of nature, by a thousand thoughts, feel
ings, ways, habits which do not savour of Christ. AU
these things break in upon and mar the perfect out
shining of that new life that is communicated to all
the chUdren of God. And here is the blessedness of
what the Holy Ghost at once ushers in without a single
u

290 INTRODUCTORY LECTURES.
note of preface, — without the smallest allusion to any
other person or topic. With Christ before Him, could it
be otherwise ? There was but one adequate and worthy
object of the Holy Ghost, and it was Christ. Neither
was it at all requisite to say for whom John was in
spired to write thus. Of necessity, Christ was for His
own. For whom could Christ be portrayed, if not for
the Christian ? But then the suitable homage to Christ
was to bring into prominence none but Christ Himself;
and so we find the epistle of John opening in a way
unlike any other. There may be some approach to
analogy in the remarkable manner the apostle Paul
writes to the Hebrews. He who writes and those who
are written to are in the back ground, that God may
unfold His ancient oracles about the Messiah His Son.
But in Hebrews, the reason is rather the grace that con
descended to Jewish weakness. In John, the reason is
the all -eclipsing glory of Him, the Eternal Life, who
deigns in grace and by redemption to be our life. It
was John's allotted province thus to bring Christ before
those that are His ; and he has done so in the power
of the Holy Ghost, and with a wisdom that proves
itself altogether divine to him who has ears to hear.
Through such a revelation as this the great comfort is
that God is showing His children, conscious of their
own weakness, what in this respect grace has given
them in Christ — what the very life is that they have
received. Often cast down and groaning in the feeling
of how little they manifest the life of Christ,, and need
ing to know what His life — their life — Christ — is in its
own exceUency, they are directed to Himself. In its
perfection it is seen in Christ alone.

THE FIRST EPISTLE OF JOHN. 291
This it is therefore that opens our epistle ; and what
is the effect ? " These things which we have seen and
heard we announce to you, that ye also may have
fellowship with us." The apostles had fellowship with
the Son of God, and they were particularly chosen out,
as we find in the Lord's prayer (the proper prayer of the
Lord, not that which is commonly so called in Matt, vi.,
Luke xi., blessed as it is, but in John xvii.) For it is
evident that the apostles have a singularly distinguished
place assigned them. But Christians also are imme
diately concerned; for there is no doubt that others
were to be brought in and to believe through their word.
And thus they are expressly the objects of their Lord's
communications to the Father.
Here, too, the design was that others should have.
fellowship with the Son of God : the first favoured ones
were not to keep it to themselves, but to spread abroad
the riches of His grace. As we see in John xvii. that
others were to bebeve through the apostles' word, so
here John acts on the intimation himself. The object
is, " that ye also may have feUowship with us ; and
truly our fellowship is with the Father, and with his
Son Jesus Christ." It is with " the Father," because He
communicates what He loves best. Never was anything,
or one in His sight, so precious as the manifestation of
His own Son in manhood here below. It was what
opened the heavens, so to speak; it was what caused
the Father's voice to be heard ; and this in various
critical circumstances, where it might have seemed that
a dishonouring shade hung over the Anointed of God.
But not so; it was but an appearance in the eyes of
dimly seeing man — Christ was perfection always. Take,
u 2

292 INTRODUCTORY LECTURES.
for instance, the scene of His baptism; or, again, the
mount of transfiguration. Our feUowship then is with
the Father. He shares with us the object of His own
delight. But our fellowship is no less with His Son Jesus
Christ, who lets us into the secret of the Father's love,
and gives a place with Himself to His own, as far as it
could be communicated to the creature. " Our feUow
ship is with the Father, and with his Son Jesus Christ."
And what is the designed effect? Fulness of joy.
" These things write we unto you that your joy may be
Ml." If any believer, then, looks at Jesus as He was
here below, and if the effect on his heart is to take
away from the spring of joy in his soul, or to fail in
ministering divine joy, it is clear that he has misappre
hended God's own object and love. He has not inter
preted aright the revelation of the Son of God. Now
there are many that do so read the gospels. They derive
far more joy from that which Paul brings before them
in Eomans v. or viii. One can understand this at first.
Ought it to be so always? There are states no doubt
where the clearing and consolidating chapters in the
epistle to the Eomans supply the requisite food of the
soul. Nor could one in the least desire to weaken this,
still less to set one part of scripture against or above
another. But while assuredly in the first learning of
salvation it is of consequence that we should be built
up in the good news of grace that God sends us
through the work of the Lord Jesus, the object of God
in settbng us on redemption is to make us free to enjoy
the Son and the Father. We are not to be arrested
along the way however precious, but to enjoy Himself

THE FIRST EPISTLE OF JOHN. 293
who has reconciled us by Jesus Christ, — to appreciate
and adore our God and Father who has manifested His
glory in Christ His Son. Short of this we cannot
rightly stop. We may pause midway, but we ought to
be going on until we can rest perfectly in this blessed
communion of love — fellowship " With the Father, and
with his Son Jesus Christ."
The effect then, I repeat, is fulness of joy. And mark,
all this is simply from the manifestation of grace in
Jesus Christ the Lord. There is not one question of
ourselves, but the simplest receiving what God has
brought and given us in His own Son ; the intended
issue is the overflowing of joy in the Holy Ghost.
But if we had a manifestation, there is also a message.
The manifestation, with its connexions and result, was
given us in the first four verses. The message begins
from the fifth verse. If you have this life of Christ, if
I too have it, if we who believe are brought thus into
fellowship with the Father and with the Son Jesus
Christ,— if we possess the wondrous place of being (so
to speak) in the family circle, and the most intimate
affections of our God and Father through the Son of
His love, I cannot be there, nor you, without the
creating of a certain demand on our souls by virtue of
the divine nature of which grace has made us alike
partakers. No doubt love is the spring, but it is in
truth ; and the God who thus brings us by His own Son
into the present enjoyment of life everlasting makes the
soul sensible of the antagonism between the state of
nature and of all around us with God HimseK. But
mark the grace of God : not a word of that whatever

294 INTRODUCTORY LECTURES.
until fulness of joy is established, and this solely by
the gift of Jesus the Son of God to us, and eternal life
in Him. But having given us the joy, now He turns us
back, as it were, and gives the eye inwardly to discern
as those enabled to see according to God, — to judge all
that is of self, and consequently all false pretensions
wherever they may be. It could not, ought not to be
otherwise. We can afford to judge ourselves now that
we have the fulness of the blessing, which is eternal
life. Eemember it, and Him in whom it is, and by
whom only we could have it. God the Father has given
in Christ that sure blessing, and assured it for ever, in
order that the soul may be free to look at anything,
and to take up everything in the interests of His own
holiness and glory, as having fellowship with the Father
and the Son.
"This then is the message which we have heard of
him, and declare unto you, that God is light." It is not
the Father now. In the early verses it was expressly
and only as the Father, because there it was the outflow
of grace through the Son. But now, this nature being
communicated, we cannot if we would avoid having to
do with God; and we feel for His will, holiness, and
glory, just because we are so blest by His grace. " This
then is the message which we have heard of him, and
declare unto you." It is not the law but a message.
Grace does not put under law, but it does communicate
the judgment of God HimseK on aU that is contrary to
His nature.
The message is that God is light. Heathenism was
founded on a quite contrary assumption. They sup
posed darkness to be the source of everything; but

THE FIRST EPISTLE OF JOHN. 295
not such is God to the Christian. "God is light."
Consequently all is detected and judged. " God is light,
and in him is no darkness at all." Even Moses, in
view of the hardness of men's hearts; allowed a little
darkness ; for the law made nothing perfect; it was not
the perfect expression of God : Christ only is this. It
is only divines, or those misled by their errors, who
give His glory to the law as the image of God. But
according to scripture (and it "cannot be broken") Christ
is the image of God : never is the law so styled. The
law had not to reveal God but to deal with man, — it
condemned the first Adam. God under law had fallen
sinful presumptuous man before Him. Law was really
the expression of the lowest claim that God could assert
over the first man had he been able to meet it. He could
not abate those terms. It was the very least measure —
the ten words —that God could accept even from a sinful
man. But it was altogether different when the Son of
God came. Undoubtedly He vindicated the law, which
fell through all other hands. Perfectly and in all things
He retrieved the honour of God, which might else have
seemed only committed to man to be sullied. Alas ! the
first man had done nothing but sin or break the law of
God. The last Adam not only rescued the jewel from
the filth of the men who had brought it into obloquy and
turned it if not to corruption to their own ruin, but set
it off so as to shed its own lustre and glorify the God
who gave it. The mischief lay in sin, never in the
smaUest degree in the law. There was everything wrong
in the first man ; and this was the true secret. But to
lower the Son of God to a mere doer of the law is un-

296 INTRODUCTORY LECTURES.
consciously to deny His divine glory ; nay, it is unwit
tingly to deny even His human perfection. No doubt
the Lord never faUed to magnify the divine law ; but I
venture to say He never did one thing in which He did
not go beyond the law. It must be maintained further
that not to speak of Christ, the Christian, who does not
go beyond the law does not understand, enjoy, or adorn
Christianity. And so far is this rising above the
character of law in our walk from being an extraordinary
effort, it is what the Christian man is caUed to do every
day in his life. I admit this, that you cannot even
contemplate such a thing until you know your place in
Christ, and that Christ risen is your life ; but when this
is a settled truth for your soul, you will soon understand
its certainty and preciousness, as well as your own new
responsibUity, as living in the Spirit, to walk also by
the Spirit.
Let me repeat once more the message — " God is light,
and in him is no darkness at all." Nothing is now
allowed in view of the hardness of their hearts. This
was the license under law, as our Lord Jesus Himself
teUs us, but it will not stand the revealed light of the
gospel.. There is nothing tolerated except what suits the
nature of God HimseK. Christ, the reality of it in His
own person and ways on earth, alone has brought us the
revelation of this truth. Where was it ever seen or
heard of before ? It was seen and heard in every way,
in every word, of Jesus. It was so because He was
God, but it was never so till He became man. It is
there we see adoringly the wondrous truth of the person
of the Lord Jesus. As long as He remained simply God,
no such manifestation was or could be. Had He been

THE FIRST EPISTLE OF JOHN. 297
merely man, it would have been simply impossible; but
being not only what He was, but who He is, in Him here
below we have God as weU as man perfectly displayed.
This it is that judges — judges everything in us.
Accordingly there follows the various testings of this
divine nature in the bebever. " If we say that we have
feUowship with him, and walk in darkness, we lie, and
do not the truth." It is no longer a question merely of
an open falsehood. Of course this cannot but remain
always immoral and inexcusable; and its true gravity is
brought out incomparably more under the gospel than
ever it was under the law. But then what is spoken of
here goes far deeper than a pronounced lie; it might
be only such virtually and practicaUy — a lie that we
live and do where we may not speak one. " If we say
we have fellowship with him, and walk in darkness, we
be, and do not the truth." The Christian walks in the
light; and the reason why he walks there is this, because
he sees Christ, who alone is the light of life. And if he
sees and foUows Christ, which all His sheep do, he
cannot but walk in the light, because foUowing Jesus,
who is the light, he necessarily walks in the light
I do not say that he necessarily walks according to
the light. This is a very different matter, often con
founded with it, but in fact wholly distinct, though it
too ought to be. But every Christian walks in the light.
If he is walking according to it, then glory is brought
to the Lord ; K, as is too often the case, he fails to walk
according to the Ught, he dishonours the Lord so much
the more because he does walk in the light.
A Jew as such did not walk in the light. When God
had His deaUngs with Israel, there was nothing of the

298 INTRODUCTORY LECTURES.
kind. He, though always light Himself, dwelt in the thick
darkness. Not that He was darkness : this never was
nor could be; but He dwelt in the dark, veUed and shut
up by curtains and clouds of incense, sacrifices and
priests. Thus He dwelt because man was in the dark ;
and God, by the very fact that He dwelt surrounded by
His people Israel, dwelt in dark seclusion in view of the
condition of Israel — the first man — in whose midst He
deigned to dwell.
But now that Christ the Son is come, the full un
clouded light of God shines out in love. Accordingly,
as we have seen, He reveals HimseK as light, with
whom is no darkness at all. More than this, "if we
say we have fellowship with him, and walk in darkness,
we lie, and do not the truth." Further, " If we walk in
the light, as he is in the light, we have fellowship one
with another, and the blood of Jesus Christ his Son
cleanseth us from aU sin." This total and evident con
trast is what every Christian by his Christian profession
assumes. If you are a Christian at all, you walk in the
light ; it is where you walk, and not here a question of
how. The apostle John is not here at all discussing
how far it may be made good, or how far you have
realised it — albeit an important question for conscience.
Here he is showing what is true and real, and so abso
lutely necessary that it is involved in the very being of
a Christian man.
" But if we walk in the light, as he is in the Ught "
(for Christ can be no less a standard than this) "we
have fellowship one with another, and the blood of
Jesus Christ his Son cleanseth us from aU sin."
Manifestly he is describing, not some special class

THE FIRST EPISTLE OF JOHN. 299
among the faithful, but aU genuine Christians, whoever
they may be. As having seen and followed the Lord
Jesus, they walk in the light, and being in that light,
where all sin is judged, there is fellowship mutually.
For the fellowship here is not with the Father and the
Son : this had been already settled in the early verses.
But here John is speaking of the communion of Chris
tians one with another ; and he says that being in the
light of God (because the Ught is no less than Christ),
the hindrances to fellowship are judged: — "We have
fellowship one with another." You see it every day,
and wherever you may be. If you pass through any
circumstances where you look to find no Christian, a
little word is dropped, — Christ's own name, or that
which betrays to your heart the sense of His grace, and
at once you are knit to the man, no matter who, —
indeed, the more, so to speak, because of the sound fall
ing on your heart in such unexpected circumstances: —
" We have fellowship one with another." Then there is
another comfort not less needed — "that the blood of
Jesus Christ cleanseth us from all sin." Such is the
precious place grace has given us, the ever abiding
power of the blood of Jesus Christ cleansing us from
every sin.-
This is not put here as a provision against our failure
and for our restoration. The apostle treats of the place
in which we are set by the grace of God from the
beginning of our Christian career, and which remains
unchanged right through. No doubt the apostle does
not contemplate such a thing here as the departure of
a real Christian from Christ. Still less, if possible, does
he contemplate a Christian's trifling with sin : this

300 INTRODUCTORY LECTURES.
could not be, for the Spirit of God never does. We
shall find, however, in its own just place, that if he
slip into evil of a practical kind, or sin, God does not
leave him without a resource. The grace that never
faUs appears for the child, if he have been drawn aside.
But this is not at all the object in the verse before us,
which is simply the assertion of the Christian's place ;
and this, too, when it is a question of God's own nature,
which might produce (not searching only, but) trial and
anxiety in the spirit. But if there is, the very place
where the power of the blood of Jesus Christ cannot
fail to cleanse you from aU sin is asserted.
But there might be another form of pretension. In
stead of setting up to fellowship with God, while
indifferent to His wnl, without sense of or care for
standing in the bght of God, the flesh might assume
another character of delusion — the denial of sin. "If
we say we have no sin, we deceive ourselves, and the
truth is not in us." By a Christian is not meant one
insensible to his own sinfulness. The truth is in him ;
and he confesses instead of hiding or ignoring his sins.
He has fellowship with God ; but, far from saying along
with this "I have no sin," he is the very man that hates
and spreads out his sins before God. Accordingly verse
9 tells the tale of that which grace and truth effect in
the Christian : " If we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us from
all unrighteousness." So the Christian does from the
very starting-point of his career.
Still less does the Christian refuse to own that he has
sinned. This is a yet grosser form of contrariety to the
truth of God. Therefore the condemnation is still more

THE FIRST EPISTLE OF JOHN. 301
stem : " If we say that we have not sinned, we make
him a liar, and his word is not in us." The word of
God, not to speak of conscience, declares so plainly that
all have sinned, that it proves the audacity of unbelief
and rebelliousness in those that deny, and this denial is
incomparably more guilty since Christ came, to whose
name these deniers laid claim.
This then closes the second part of the chapter. The
first was the manifestation of the fulness of grace in
Christ; the next, the detection of what is contrary to
God in us. Hence we are now judged before God in
His light. Having a nature which feels according to
God, we at once discover what is inconsistent with
Himself. For this very reason the Christian would be
extremely cast down if, when drawn aside through the
power of the enemy, there were not the provision of
grace to meet and restore his soul. Hence two verses
follow in the beginning of chapter n. as a sort of appen
dix to the doctrine and application of the first chapter :
" My little children, these things write I unto you, that
ye sin not. And K any man sin, we have an advocate
with the Father, Jesus Christ the righteous : and he is
the propitiation for our sins ; and not for ours only, but
also for . . . the whole world." I leave out "the sins of."
It is clear enough that they ought never to have been
inserted in the common English Bible. Not only are
they not required for the sense, as words generaUy are,
but they injure the sense, and really insinuate erroneous
doctrine. If the sins of the whole world were met by
the propitiation of Christ, the whole world would be
saved. No such statement occurs anywhere in the

302 INTRODUCTORY LECTURES.
word of God. There is a righteous ground in the sacri
fice of Christ on which God can meet the whole world
— not only bear with it, but send the gospel to every
creature. This, however, is a totally different statement
from a "propitiation for the sins of the whole world."
In the real phrase it is clear that we have the beautiful
wisdom of scripture, and at the same time an exact
expression of the Lord's rich grace without exaggeration :
"My little children, I write unto you that ye sin not;"
but if any one should alas ! sin, instead of cause for
despair, "we have an advocate with the Father."
Wondrous mercy ! Jesus as much lives to take up the
failure of His own, as He died to put away their sins by
His blood. This too is founded on propitiation; but
there is besides the blessed fact that He is the right
eousness of the believer in the presence of God. His
one expiatory sacrifice avails in abiding value; His
place is before God as our righteousness ; and there for
the failing He carries on His living active advocacy
with the Father.
Such is the doctrinal ground of this epistle, with the
added special provision for those who may faU.
From chapter ii. 3 we begin the consideration of the
characteristics of life in Christ which the believer pos
sesses, and is bound to manifest. What is the leading
trait ? what the especial features of divine life in man ?
It is not power, nor love, nor even righteousness. What
is it then? Obedience. This, it is clear, gives no
importance to man. It necessitates the just subjection
of the creature, and maintains also the majesty of God.
How dreadful when grace, so-called, lowers His glory in

THE FIRST EPISTLE OF JOHN. 303
the eyes of any soul ! It is not denied that danger there
is ; but the danger is fully met by the precious word of
God : "And hereby we do know that we know* him, if
we keep his commandments." Do not call this legal :
where is anything of the sort in John ? Indeed there
can be nothing legal in one who under the Holy Spirit
unfolds Christ. And let me say further that, where
love is, nothing is sweeter than the doing the will of
the one that is loved, particularly where we know that
He whose will we do is absolutely good and wise in all
that He lays upon us. We know that this is the case
with God.
"And hereby we do know that we know him,
if we keep his commandments. He that saith, I
know him, and keepeth not his commandments, is a
liar, and the truth is not in him." He is no Christian
at all, any more than those that pretended to have
fellowship with Him and walked in darkness, or said
theyhad no sin, or denied that they had sinned. The
contrast is of real Christians with mere pretenders. It
is not a comparison between faithful Christians and
unfaithful ones. Banish aU this kind of notion from
your minds. It is delusion, and you lose thereby the
profit for your soul. It is not what the Lord is treating
of here. He is putting down a new class of evil that
was beginning to spring up, of persons pretending to
fresh light, but involving a departure from the only
hght of God, — persons who indulged in fine-spun specu
lations and claimed undiscovered truth, but were in the
* The first "know" is in the present, this (the second) in the per
fect, Eyvw/cnjusv, which means (not "have known," but) "have the
knowledge of."

304 ' INTRODUCTORY LECTURES.
awful predicament of contradicting the revealed mind
of God. It was a different Christ, who was not another
but antichrist, as we shall see, — a different truth which
was not reaUy truth.
The characteristic object of the epistle is to main
tain that none can ever rise above the Christ already
manifested in this world. After aU you may have
learnt from Paul or any other, know as you may the
Christian's place in grace and all he hopes for in
glory, K you want to behold perfection in man you
must look back at what Christ was in this world — the
self-same Jesus who is now in the glory of God. Such
is Christ everywhere. There is a season when one needs
most of all to think of the cross. There is a season
when one needs the comfort of having Him as the Priest
in heaven. There is a season when one can appreciate
Him as the glorious Head of the church. But it is
false that any of these points of view is to make Christ
less precious as manifested in this world. Nor is there
one who treats it with such decision and solemnity as
John. The time was come for this : " Even now are
many antichrists." It is the very point and object of
our apostle's writing to maintain the indefeasible glory
and the infinite excellence of the Lord Jesus in every
respect, and this as displaying God the Father in this
world. This Satan was seeking to annul through the
false teachers now in view. Therefore are we shown
from the first, as I have endeavoured to explain, the
fulness of grace that came in His person, as weU as the
revelation of the moral nature of God. But now we
have the first great test of the reabty of divine life in
man, namely, obedience. In this the unbeliever, no

THE FIRST EPISTLE OF JOHN. 305
matter what his profession may be, is sure to fail. His
will is unjudged. He either seeks his own way in
pleasure, or he bows to man in superstitious asceticism,
without knowledge of the true God or confidence in
His grace. His failure is not perhaps in notions, but
in obedience. On the other hand the Christian keeps
the commandments of God; but he goes farther. It is
said, " Whoso keepeth his word." It is more than what
is commanded. He loves to do whatever may be the will of- God, no
matter what the form. It may be simply seeing how He
manifests His character in Christ : this is enough. The
obedient heart enters into and ascertains the will of
God where disobedience would find nothing but diffi
culties, obstacles, and uncertainties. There is always to
such either a lion in the way or no light. We find it
too often in our families. See a child whose heart is
not in obedience : what readiness of excuse ! " Indeed,
I did not know. You never told me. Why did you not
forbid me before ?" On the other see the obedient child.
She has watched her mother's looks even when not the
appearance of a command was heard. She knows right
well what will please her parent. Just so should we
cherish the wUl of our Father as obedient chUdren. It
is not in this case the keeping of the express com
mands, but of His word. Let me add, that this is the
answer to all the pride of man's heart. For take the
most moral man you ever saw : on what does he rest ?
He does this and that because he judges them right.
This is his boast : "I always do what I believe is right."
Such is the desire of the moral man. I answer, that
even if always consistent, and you always did a thing
x

306 INTRODUCTORY LECTURES.
because it is right, you must inevitably be always
wrong. The true ground for a believer, and that which
pleases God, is this, — not to do a thing simply because
it is right, but because it is His will. The life that is
formed on obedience is of an altogether different tex
ture and source. To do things because they are right-
is to do without God and His word. It is merely idol
izing self. The man becomes judge of aU: "I think
this, I do that, because it is right in my judgment."
Obedience alone puts man down, and God in His place.
This only is right. Hence therefore we find, as the first
distinguishing trait of the divine life, the exercise of
obedience: not only are His commandments to be kept,
but also His word.
But there is more than this. "He that saith he
abideth in him ought himseK also so to walk, even as
he walked." I need not only commandment and word,
but Himself as a living person before my eyes. It is
always thus in John, who treats of Christ Himself.
Thus while providing for the deepest, there is a grace
which wins the simplest. It is clearly Christ Himself,
as He walked day by day in this poor world.
But there follows another and a remarkable word,
which needs a Uttle explanation. "Beloved," says he
(for this is the true word in verse 7), " I write no new
commandment unto you, but an old commandment
which ye had from the beginning." It means, as before,
from the time that Christ was manifested in this world.
"The old commandment is the word which ye have
heard from the beginning. Again, a new commandment
I write unto you, which thing is true in him and in you."

THE FIRST EPISTLE OF JOHN. 307
The old commandment was manifested in Christ Him
seK. He alone was always the obedient one. It is now
not merely an old commandment, but a new one, yet the
very same. Why ? Because it is the same life, whether
viewed in the Christian or in Christ. If I look at Christ
Himself, it is the old commandment seen in Him from
the beginning ; but now it is no longer this solely, but
a new commandment, " which thing is true in him and
in you." It is the same life, seen in Christ in its perfec
tion, in us often hindered and obscured by the activity
of what is of the first man. Christ alone was its fulness ;
now we have it in Him. As John tells us, it is true in
Him and in you because it is the very same life.
"He that saith he is in the light, and hateth his
brother, is in darkness even until now." Love now
comes in. It is not disobedience only which detects that
a man is not really born of God, but also hatred. He
that loves not is not born of God. " But he that hateth
his brother is in darkness, and walketh in darkness, and
knoweth not whither he goeth, because that darkness
hath blinded his eyes." This was the more important
to press, because these false teachers had not the smallest
concern about their brethren. What they sought was
self — in one form or another; and consequently light,
as they called it, was no more than the invention of
novel notions. But the true way in which divine light
(Christ) shows itself is in obedience as its effect, and so
surely in love. You cannot obey God without loving
your brethren also.
This, however, leads into a remarkable parenthesis in
the epistle, on which we need not dwell, because it is
x 2

308 INTRODUCTORY LECTURES.
perhaps more than any other part of the epistle familiar
to all. The great characteristic throughout, being life in
the Son of God, forbids the apostle from entering into
the different measures of attainment as a rule ; yet as
it is a fact that there are some more mature, some more
vigorous, and some comparatively feeble in the expres
sion of Christ here below, the Spirit of God in this
parenthesis notices these differences briefly.
Before this is done, He lays down what they had all
in common. They were forgiven for Christ's name.
Then the fathers were known by their knowledge of
Christ — a beautiful and blessed distinction. They had
"known him that was from the beginning." This we
have seen to be the great text of the whole epistle, and
it is the more remarkable that he does not mention any
depths or heights of knowledge. Not a word is said
about dispensations, or prophecy, or anything that is
thought abstruse. There was one that was beyond all
others and included everything else : it was Christ
Himself. The fathers were those marked by knowing
Him. Wherever they might have learned, however their
vigour might once have gone forth, they came back to
what they started with — even Christ. It was a deeper
appreciation of Christ, and this as manifesting God the
Father here below. Such are the fathers.
The young men went forward in the ways of God,
undaunted by difficulties, feeding on the word, and
overcoming the wicked one. The babes (TraiSYa) had a
real enjoyment of the Father's love.
The apostle traverses the ground again, and in doing
so simply repeats in so many words what he had said
of the fathers, adding a little more as to the young

THE FIRST EPISTLE OF JOHN. 309
men, and most of all when he comes to the babes. The
gracious condescension of love in this must be manifest
to any spiritual mind. Those are peculiarly the objects
of our Father's care who need it most. The babes
therefore have the chief place in this expanded form.
The fathers did not so much want it. It is in address
ing the babes that we find the development of the
antichrists. They require to be guarded against. They
abound in snares and seductions. We have therefore
very important light as to the nature of the antichrists;
and this consists of two great parts. All Jewish hope
is denied, and so is all Christian truth. He denies the
Christ, that is, the Jewish expectation. He denies the
Father and the Son, and that is the sum of Christianity.
Such the antichrist will be — the result of a total rejec
tion of both Old Testament and New. He denies the
object of a Jew's faith, and also the person into whose
love and feUowship the gospel brings those who believe
now. All this will be completely swamped by the
antichrist. This is the very point to which things are
rapidly carrying men in the world at the present mo
ment. I do not mean to say that more than currents
everywhere are setting in toward that direction; but
undoubtedly there is an undermining of the Old Testa
ment, and a total ignoring as well as a growing rejection
of the true grace of God in the New.
After aU this is closed, in verse 28, the whole family-
are seen joined together as little children once more.
" And now, Uttle children, abide in him ; that, when he
shall appear, we may have confidence." The way in
which people commonly understand it is, that you may

310 INTRODUCTORY LECTURES.
have confidence, but it is "we may have confidence, and
not be ashamed before him at his coming." This is
exceedingly blessed. He appeals to divine love in the
saints. Do you be careful how you are walking; that
when Christ appears, we may not be ashamed because
of the Uttle you have profited by the grace and the
truth of God we have been ministering to you in Christ.
This seems the meaning of it. " If ye know that he is
righteous, ye know that every one that doeth righteous
ness is born of him."
Now he is going to enlarge on the subject of right
eousness. However, before he enters into it fully, he
gives us a prefatory note beginning with the last verse
of chapter ii., and then shows us the privUeges into
which grace brings those who are born of God.
" Behold, what manner of love the Father hath
bestowed upon us, that we should be called children of
God." It may be mentioned here that " sons of God"
is never the expression of the writings of John. We
have "sons of God" as well as "children" in Paul's
epistles. But "children of God" the Holy Ghost
employs exclusively both in the gospel and in this
epistle of John. Is it asked what is the difference ? It
lies in this, that son (vlbs) is more the public title,
whereas child (toow) conveys rather the closeness of
connexion by birth. It expresses community of nature
as born of God. For it will be understood that a person
who was not a child might be adopted as a son; but the
Christian is not only a son adopted by our God — he is
really a child as being a partaker of the divine nature.
This only it is John puts forward and prominently
speaks of ; and it is seen at once how it connects itself

THE FIRST EPISTLE OF JOHN. 311
with his doctrine everywhere. We are born of God,—
born of water and of the Spirit, made partakers of the
divine nature (in the sense, of course, of having the life
that was in Christ). " Therefore the world knew us not,
because it knew him not."
So absolutely is the life of Christ found in us, that
we have the same fare, so to speak, as Christ in this
world. The world did not know Him; therefore it
does not know us. It is simply because of Christ, un
known then personally, unknown now in us who live
of His life. When He was here, it was no other life
than that which we now have in Him. The world
never knew, never appreciated, the life that was in
Christ; neither does it recognise that which is in the
chUdren of God. But this can in no way hinder the
blessedness of the result for the children of God.
This is no mere empty title. " Beloved, now are we
the sons (children) of God ; and it doth not yet appear "
(that is, it has not been manifested) "what we shall be."
As far as the word of God could show, (and how well
it does !) it is clearly revealed there. This remark is
added to cut off misapprehension of the sense, as it
may hinder the vagueness that prevails in many minds.
Indeed, an hope has been revealed to us most distinctly:
what we shall be is revealed not only elsewhere, but
here also. The apostle does not at all overlook this.
But "it doth not yet appear," in the sense that it has
not yet been nianKested as a fact before the world ; but
"we know" says he, and we only know because it has
been revealed by the Holy Ghost in the word. "We
know that, when he shall appear, we shall be like him ;
for we shaU see him as he is." There is no haze over

312 INTRODUCTORY LECTURES.
the future of the chUd of God. He has the certainty
in his soul, because he has the revealed assurance in
scripture that he shall be bke Christ. Christ being his
life now, no wonder ,that he must be Uke Christ then ;
and this too is founded on a ground blessedly sure and
simple, and at the same time fuU of glory to Christ:
"We shall see him." This is enough. Such and so great
is the gracious assimilating energy of the Second man,
that for us to see Him is to be Uke Him. When we
saw Him here on earth by faith, we were made
spiritually Uke Him; when we shall see Him bodily by
and by, we shaU be like Him even in our bodies.
Such then is the portion of the Christian by grace;
and here is the moral consequence : " Every one that
hath this hope on him" — founded on Him — "purifieth
himseK, even as he is pure." Thus for the Christian it
is not any longer a law that demands this thing or that.
There is the fuU operation of the Spirit by the entire
word of God, no part of scripture being excluded from
the enjoyment, instruction, and admonition of the
Christian. At the same time, what gives aU scripture
its fulness of application to the bebever is the pos
session and knowledge of Christ Himself. Without
Him you cannot understand any part of the Bible
spiritually — that is, neither certainly nor thoroughly.
It is Christ, who not only gives us inteUigence, but
gives it power by the Spirit over and in us.
Then John proceeds naturally to trace the difference
between the two families : " Every one that committeth
sin committeth also lawlessness." I give you the sense
rather more exactly than it stands in our common
version. There is no allusion to transgressing the law.

THE FIRST EPISTLE OF JOHN. 313
Perhaps there is hardly a worse translation than this in
the New Testament, nor one as to which even scholars
seem duller. Sin is declared to be lawlessness. Beyond
a shadow of doubt it may be asserted that the apostle
does not define sin as " the transgression of the law." It
is a false version which nothing can justify, and I am
perfectly persuaded the more any man understands
either the word of God in general or the language in
which John wrote, with the less hesitation he will con
fess this. That a person who is only speUing out his
Greek, and learning to render by the help of the
Authorized Version, may make difficulties about the
matter is inteUigible ; but it is hard to see how an
unbiassed honest man who knows the language could
have the slightest question about it. Do I insinuate that
our translators were not men of integrity, able, erudite,
and pious ? They were under no smaU difficulties, but
they tried to do their best. Possibly their attention
was never drawn to the point. Even inteUigent men
were considerably muddled as yet from the past as well
as the actual struggles of that day. But instead of either
finding fault with them or endorsing all they said, what
we have to do is to profit by whatever is good and true,
and at the same time to be warned by whatever mistakes
others have made.
Now I maintain, not only that the word (avofj-ta) will
not bear such a meaning, but that it is altogether foreign
to the scope of the passage and the drift of the apostle's
reasoning. He is not speaking of particular acts, but
about nature manifesting itself in our ways. " Every one
that committeth sin committeth also lawlessness." A
man who sins shows his wiU alienated from God — an

314 INTRODUCTORY LECTURES.
evil nature derived from him who feU through Satan.
Here the apostle regards man as doing nothing else but
his own will, which is exactly what the natural man
does. He acts independently of God, and, as far as he
is concerned, never does anything but his own wUl.
John is not speaking of positive overt acts, but of the
man's habitual bent and character — his Ufe and nature.
The sinner, then, sins, and in this merely shows out
his state and the moral roots of his nature as a sinner
(namely, lawlessness). He has neither heart nor con
science towards God : he does what he likes as far as he
can. He practises lawlessness ; and sin is lawlessness.
What makes it of practical as weU as dogmatic import
ance is, that the common view entails the accompanying
error that the law is always in force for all the necessary
expression of God's mind and wUl. But this we
know from many scriptures is not true. The Bible
is thoroughly explicit, that one particular nation was
said to be under law, and that the rest of mankind had
no such position, though responsible on their own
ground. (See Eom. ii. 12-15; iii. 19.) Here, therefore,
the translation cannot be correct which contradicts
other passages of undoubted holy writ; for if the
common version of 1 John iii. 4 held good, the rest
of mankind outside the Jews could not have been
sinners at all, because they were not under law. Thus,
evidently, this error throws the whole doctrine of what
sin is and of God's dealings with men into hopeless
confusion. It necessarily darkens some vitaUy mo
mentous parts of God's word as to past, present, and
future. For instance, according to the scripture already
referred to, in the day of judgment God wiU by Jesus

THE FIRST EPISTLE OF JOHN. 315
Christ deal with the Jew according to the law, with the
Gentiles that have it not according to conscience ; and,
by parity of principle, with professing Christians ac
cording to gospel light. There is no hint of judging
aU by the measure which was given to Israel. The
idea springs from a source no better than traditional
ignorance. Again, taking Eomans iv. 15 ; and v. 13, 14, it would
perplex all to bring in the common version of 1 John
iii 4 ; for it would follow thence that there was no sin,
because it had not the form of a transgression of law
between Adam, who had a law, and Moses, by whom
the law was given. So fatal may be a mis-translation
of scripture. In fact, practicaUy, it lowers the sense
of what sin is throughout the length and breadth of
Christendom, others having fallen into an error similar
to that of our own translators. It is therefore as certain
as it is important to see that sin embraces much more
than a transgression of the law. In this case there
could be no such thing as sin without the law, and aU
would be judged alike as under the law and trans
gressors of it, contrary to the express word of God.
Our version is wrong. Sin is not the transgression of
the law, though every transgression of the law is a sin.
The true meaning, as I have said, is, "sin is lawless
ness." As for the Christian, then, to resume our sketch, all
is different (not conduct only but rather a new nature)
from man as such. We know that He (Christ) was
manifested to take away our sins, and in Him is no sin.
"Whosoever abideth in him" — and this is the conse
quence of really knowing Christ — " sinneth not." Such

316 INTRODUCTORY LECTURES.
is the life of the Christian that this is the consequence
of abiding in Him. If grace has turned my soul to
Hiin, if I am resting on Christ as my Saviour and Lord,
my life and righteousness, I shall also by grace abide
in Him, and " Whosoever abideth in him sinneth not."
In fact, who ever sinned with Christ before bis eyes?
When a Christian is drawn aside, another object usurps
the place of Christ, and his own will exposes him to
the wiles of Satan working on his fleshly nature through
the world. And "Whosoever sinneth hath not seen
him, neither known him." He evidently speaks of one
unconverted — a man in his natural state. If he had only
seen and known Christ, how changed all would be !
" Little chUdren, let no man deceive you." This the
false teachers and antichrists were doing. They had
invented the awful theory that the great blessing of
Christ had swept away all need of self-judgment and
holiness — -that sin was gone in every sense. Hence a
believer might take his ease in the world. If Christ
had taken away all sin, why talk more about it ? What
need of repentance or confession, as the croakers talked
who refused to go on to higher life and truth ? " Little
chUdren, let no man deceive you : he that doeth right
eousness is righteous, even as he is righteous. He that
doeth sin is of the devil."
Here we see the ground for saying that John traces
aU up .to two distinct families — the family of God and
that of the devU. " The devU sinneth from the begin
ning :" such is his character, though he is not under
law. " For this purpose the Son of God was manifested
that he might destroy the works of the devil." That
was His character, and the result of His appearing and

THE FIRST EPISTLE OF JOHN. 317
work in this world. " Every one that has been born of
God doth not sin." Such is the deduction: "for his seed
remaineth in him;" — the life that God has given through
faith, Christ Himself being the source and expression of
it — "and he cannot sin, because he has been born of God."
There is shown the new nature. It is a matter of course
that every one Uves according to his nature : only the
Christian, having two, must mortify the evil and walk
according to the good. Take the simplest animal, — the
bird above, or the reptile below, or any other around us,
— every creature lives according to its nature. So does
the sinner. He Uves according to that nature which is
now under Satan's power. The believer lives in Christ.
John is not here looking at modifications through circum
stances, it is to be observed. He is not here looking at
particular cases of unfaithfulness. John as a rule does
not occupy himself with the detaUs of fact. He looks
at truth in its own proper abstract character apart from
passing circumstances ; and if you do not read John's
writings thus, especially the epistle before us, I am
afraid that there is little prospect that you will ever
understand them.
Having shown this, he now brings in the other test,
that is, not simply righteousness but love. " This is the
message that ye heard from the beginning, that we should
love one another. Not as Cain" — no love was there.
" Not as Cain, who was of that wicked one, and slew his
brother." There is the connexion. He has brought in the
wicked one and his family. Man now is not only a sinner,
hut especially shows his character in this, that he ex
hibits no love. By love he means what is of God, and this
exclusively. He does not of course deny natural affection,

318 INTRODUCTORY LECTURES.
but insists on love as divine. Cain had no love, and
proved it by slaying his own brother. " And wherefore
slew he him ? Because his own works were evil, and his
brother's righteous." He here traces the link that binds
righteousness with love. We have had righteousness
separately as well as love : now he shows that the two
things are intertwined, and are found only in the same
persons. But here too, as in Christ was no sin, so in
Him we behold perfect love, and in the world hatred.
Ought we then to be surprised at the world's hatred ?
Hence, "We know that we have passed from death unto
life, because we love the brethren. He that loveth not
his brother abideth in death. Every one that hateth his
brother is a murderer."
Thus things are followed to their full result, as we
have seen them traced to their hidden sources before
God. How different was all with Christ! "Hereby
perceive we the love" . . To add "of God" spoUs the
sentence. There is no ground for interpolating any words.
But One showed such love, and He was man as surely
as God. " Hereby perceive we the love, because he laid
down his life for us." If you want to know what love
is, look here. This was love indeed. "And we ought to
lay down our lives for the brethren." The same life of
which we live was in Him : ought it not to be exercised
in similar love? We may not often be caUed to lay
down our life for our brethren ; but are there not plain,
simple, common ways by which it may be tested every
day ? My brother may have need : it is no use talking
about readiness to die for my brother, if I at once shrink
back from meeting his ordinary and perhaps urgent
necessity ? There is nothing great here ; it is homely,

THE FIRST EPISTLE OF JOHN. 319
but how practical ! How it puts the heart to the test,
and one that might be presented any day of the week !
"Whoso hath this world's good, and seeth his brother
have need, and shutteth up his bowels of compassion
from him, how dwelleth the love of God in him ? My
bttle children, let us not love in word, neither in tongue ;
but in deed and in truth. And hereby we know that
we are of the truth, and shall assure our hearts before
him. For if our heart condemn us, God is greater than
our heart, and knoweth all things." He here puts
before them the great danger of trifling with the practi
cal consequences of the truth. Suppose that a man
knows what God says and wishes, and yet does not
act upon it, what is the consequence ? He must get into
consciousness of distance ' from God. " To him that
knoweth to do good and doeth it not, to him it is sin,"
says James. So we have the same question here. The
point is not a man's losing his place in Christ, but bis
ground of confidence with God. Communion is almost
as strikingly a characteristic point of John, as hfe in
Christ, and the love from which both flow. He is not
satisfied that men should be simply Christians, but that
they should enjoy Christ practicaUy. An idle word,
a passing thought unjudged, might disturb this.
" Beloved, if our heart condemn us not, then have we
confidence toward God." Looking up, a simple soul goes
on with the Lord. "Then have we confidence toward
God. And whatsoever we ask, we receive of him, be
cause we keep his commandments, and do those things
that are pleasing in his sight. And this is his command
ment, That we should beUeve on the name of his Son
Jesus Christ." It is the beginning of everything good,

320 INTRODUCTORY LECTURES.
and goes right through to the end, as I need not say.
There is the one and only starting-point in the mind of
the Holy Ghost, who always gives Christ His own
primary place. To be saved even is not- put as the first
duty, but to " believe on his Son Jesus Christ, and love
one another, as he gave us commandment. And he
that keepeth his commandments dwelleth in him, and
he in him."
Here we come to a very important expression, which
we find more particularly in chapter iv. It is not sim
ply our dwelling in Him : this we had already in ch. i.
(and abiding in Him is the same word) ; but He dwells
in us. Wonderful truth ! This is here applied to one
of these two things. " Hereby we know that he abideth
in us, by the Holy Spirit which he hath given us."
The Holy Ghost given to us is the palmary proof that
God abides in us. He dweUs in us by His Spirit. This
does not necessarily involve our abiding in God; but
if God gives His Spirit to any believer, He abides in
that man. We shall find more than this in what
follows ; but before these truths are explained more
fully, John cautions the saints.
Hence chapter iv. begins with this warning. He is
going to tell us about the Spirit of God and His abid
ing in us, but he would have us on our guard because
there are evil spirits, as certainly as the Holy Spirit,
and this as proved by the false prophets that have gone
out into the world. "Believe not every spirit/' There
is nothing that exposes the believer (and it has always
been so) to greater danger, than severing the Holy
Spirit from Christ. The apostle ever binds His power

THE FIRST EPISTLE OF JOHN. 321
with Christ's name. We shall be kept in the truth if
we remember that the one object of the Holy Ghost is
to glorify Christ, and this therefore becomes the test
in practice : the Spirit of God must ever operate to
keep Christ before our eyes. If not, we are not far from
a snare. Connect the Spirit with the church merely,
and then you wiU have popery; connect Him simply
with individuals, and you will have fanaticism. He is
a free and evident witness to Christ. There is the
truth. The Holy Ghost is sent down to take of the
things of Christ, and to show them to us. He is come
to glorify (not a priest nor even the church, but) Christ
Himself. This, I admit, is the truest glory of the saint
and the church — their greatest blessedness and joy.
In Christ's name the church is formed by the Holy
Ghost; through Him also the Holy Ghost dwells in the
believer. This is not doubted ; but aU this, and the
testimony and ways of each and all are invariably for
exalting our God by Christ Himself. If they fail here,
the salt has lost its savour.
Take, I will not say the grossness of popery but, the
Quaker system, as an instance which painfully reverses
the truth. The reason is plain : the Spirit is practicaUy
severed from Christ, and the result is that, under colour
of humUity, their testimony constantly tends to exalt
the first man. Every chUd of Adam is supposed to have
the Spirit of God. The consequence is that the truth
is darkened, impaired, and destroyed, and aU due sense
of the ruin of man destroyed by their extreme form
of Pelagianism, deKying not ordinances indeed but
conscience. However this may be, here we find the apostle
Y

322 INTRODUCTORY LECTURES.
solemnly warning the saints against false prophets.
Many such men were gone into the world. We want
therefore some sure means of discerning them. It is
not a question of deciding who are Christ's and who
are not ; but rather what sort of spirit it is that acts by
this teacher or that. It is not at all the point to pro
nounce on man's state before God or his destiny. People
have always been prone enough to form and give opinions
when the Lord forbids it. It is clear that we are called
of the Lord frankly to accept persons as born of God
when they render a true testimony to Christ; but, on
the other hand, we ought to beware of endorsing those
whose testimony in word or deed is against the name of
Jesus. This then is the test of what is or is not of the
Holy Ghost. "Hereby ye know the Spirit of God:
every spirit that confesseth Jesus Christ come in the
flesh is of God." Let me beg the reader here to leave
out a word or two which are not printed in italics.
" Every spirit that confesseth that Jesus Christ is come
in the flesh is of God." The difference is great. As it
reads in the Authorised Version, it is altogether inade
quate. It may be in the recollection of not a few here
that a generation ago there were manifestations of spirits
(evil, I doubt not), which did not deny that Jesus came
in the flesh. On the contrary, they seemed to lay the
greatest stress on the fact of His incarnation, and chid
the orthodox for want of heed to this truth if not of
faith in it. The point of their own false doctrine lay
in maintaining that Jesus took the flesh in the same'
condition of corruption in which all others are born,
and that Jesus showed His perfection in subduing and

THE FIRST EPISTLE OF JOHN. 323
purifying the flesh. Of course you will understand that
my reference is to the Irvingite movement. To confess
therefore that Jesus is come in the flesh is not satis
factory. What then does the apostle say and mean here ? Every
spirit that confesseth Jesus Christ come in the flesh is
of God. This is to confess His person ; not His deity
alone, stiU less His humanity alone, but Him who thus
came. The one is a bare acknowledgment of a fact ; the
other is the confession of a divine person, yet a man.
Now there is no demon that ever acknowledges the
person of Christ. There is no evil spirit but winces at
and refuses to endorse the glory of Christ ; whereas the
direct object of the Spirit of God is always to maintain
His person in aU the fulness of His glory, and in all
His grace. Let none take it as a statement of His
o
human nature. This is not the meaning. The real
humanity of Jesus is contained in it, but it is by no
means the whole or chief part of the confession. Take
any man — yourself, for instance; who would describe
you as having come in the flesh ? No man that had
common sense ; because one might well ask in what
other way you could come. Here was the difference
between the Son of God and any other that ever was
born. All mankind must come in the flesh if they come
at all. The wonderful thing was that this divine person
should come in the flesh. For what claim had flesh on
Him in the slightest degree ? Nothing but His grace
hindered His coming in His proper divine glory. Had
' He, been thus manifested in this world, of course it
must have involved the destruction of all the race.
According to the will and counsels of the Godhead He
Y 2

324 INTRODUCTORY LECTURES.
was pleased to come in the flesh. It was not the mani
festation of glory save of His person morally and in
love, but of that very grace which we have seen from
the beginning of this epistle, and which runs through
to the end.
The spirits, then, which are not of God refuse (save
when divine power bent and broke them) to own the
personal glory of Christ, while the Holy Spirit of God
loves to own it. Such is the test. If therefore any
doctrine undermine the glory of Christ, you have an
unequivocal proof that it is of Satan as certainly:
whatever exalts Christ, according to the word, is of
God. This leads him to speak of the difference of what is
in the world from that which is of God. In the world
there is ever at work a restless spirit of contrariety to
Christ. It is the spirit of antichrist, which will be
manifested fully in its own season. Hence it is said, "Ye
are of God, little children, and have overcome them :
because greater is he that is in you, than he that is in
the world. They are of the world: therefore speak
they of the world, and the world heareth them. We
are of God : he that knoweth God heareth us ; he that
is not of God heareth not us. Hereby know we the
spirit of truth and the spirit of error." These false
teachers being of the world, speak of what has their
heart, and this attracts the world. There is sympathy
between the world and them. " We are of God," says
the apostle, speaking of himself and his fellows raised
up to declare the word of God fully. He is peremptory;
and this rouses the spirit of unbelief as it meets faith :
" He that knoweth God heareth us ; and he that is not

THE FIRST EPISTLE OF JOHN. 325
of God heareth not us." Here again is a serious test.
It is not only the confession of Christ, but that man is
proved to be of the world who refuses subjection to
the apostolic word. Many a man might profess to
acknowledge the literal words of Jesus ; many another
might own only those of the Old Testament. If you
do no more than this now, you cannot be of God. He
who is really of God, while thoroughly owning every
word He wrote of old, feels especially the blessedness
of that which He has now given by His holy apostles
and prophets. (Compare Eph. U. iii.) This was of the
utmost moment to urge at the time the gospels and
epistles appeared. At the same time, though not of
course in exactly the same shape and manner, it always
abides a grand test, next to the person of Christ. The
time hastens which will prove how few among those
that acknowledge the New Testament really hear and
believe it. The saddest proof that they do not believe
it to be God's word will be their giving it up. Did
they believe it, they would no more abandon it than
the true mother would allow the child to be cut in
twain. But this brings us to another point — not the truth,
but loving one another. The truth comes first, and then
love. " For love is of God ; and every one that loveth
is bom of God, and knoweth God. He that loveth not
knoweth not God" (whatever may be his pretensions
and his talk) ; " for God is love."
This leads him to speak of the way in which God has
shown His love. He brings it out in three forms. First,
there is the wondrous manifestation of God in Christ
which is the foundation of the gospel ; and in a twofold

326 INTRODUCTORY LECTURES.
way also He was manifested in Christ — as life, and as
propitiation. If we had not Christ as life, we never
could understand God. Could we have understood Him
by having Christ as our life without propitiation, as His
holiness and judgment would have been slighted, so we
could only be intensely miserable. To have the know
ledge of what God is and of what we are, and withal
not to have our sins borne away, must be alike His
dishonour and our everlasting shame and anguish ; and
so many a quickened soul who is ignorant of the efficacy
of redemption proves in its measure. God in His great
mercy does not permit any to know it to its depths.
But how many of us have known what it is to be con
verted, and yet for a while ignorant of the judgment of
sin, and its absolute removal for us by the cross of
Christ ! Consequently one had no taste for the world, a
horror of sin, a real desire to do God's will, but not the
least rest for heart and conscience in Christ before God.
It is a mercy to be thus converted, a misery to abide in
this state. What a joy that God does not divorce but
unites for us life and propitiation in our Lord and His
work ! Let not man meddle here. What God has joined
let no man put asunder. He has given the same Christ
who is life to be also a propitiation for our sins. Such
is the teaching of the verses 9, 10, both being the dis
play of the love of God, and in contrast with law (the
latter especially), which had no life to give, and could
only judge, not put away, sin.
But this is not all. " If God so loved us " (and He
has demonstrated it as nothing else could), "we also
ought to love one another. No man hath seen God at
any time. If we love one another, God dwelleth in us,

THE FIRST EPISTLE OF JOHN. 327
and his love is perfected in us." It is a wonderful word,
evidently connecting itself (whether written before or
after is of no account) with what is said in John i. 18.
There Christ stands the manifestation of God in love.
Here the saints are called to be no less. Beloved
brethren, how far do we manifest our God and Father
by this divine- love that never seeks its own, and is at '
all. cost bent on the good of its objects, His children,
yea all, eveu enemies ?
" Hereby we know that we dwell in him, and he in
us, because he hath given us of his Spirit." This goes
farther than the last verse of chap, iii., which said that
He dwells in us, not we in Him. But we shall see more
of this, and therefore I do not pause on it now. "And
we have seen and testify that the Father hath sent the
Son to be the Saviour of the world. Whosoever shall
confess that Jesus is the Son of God, God dwelleth in
him, and he in God."
I hardly know anything that concerns us more pro
foundly affecting than these verses; for what can be
conceived near to God, if it be not dwelling in God and
God in us ? There is no image that tells out intimacy
and mutuality, so to speak, more than this. And when
we think who and what God is, as well as what we are,
it is indeed a great word to say. Of whom , does the
apostle say it ? Of every Christian ; and this too as
the simple fruit of the gospel.
But let us look a little at the force of the passage
more closely. In the one case we read, " Hereby know
we that we dwell in him, and he in us, because he hath
given us of his Spirit;" in the other it is, "Whosoever
shall confess that Jesus is the Son of God, God dwelleth

328 INTRODUCTORY LECTURES.
in him, and he in God." It is not now said, " Hereby
%ue know'.' In this instance, perhaps, the person may be
without objective knowledge of it: this does not hinder
the truth of the blessing. If you confess that Jesus is
the Son of God, God dwells in you, and you in God.
He dwells in you, having given His Spirit to be in
you. This is the way in which His dwelling in man is
effected; but the consequence of that gift to you is
that you make God your refuge and delight. There is
no such thing as the dwelling of the Spirit in a saint
without bringing the soul to judge itself, as weU as to
peace with God. To this it seems to me that every Chris
tian comes by grace sooner or later, though not always
at first. He will be brought to it in God's goodness,
were it, as it is often, on a death-bed. We do not always
judge aright. There may be not seldom hindrances to
comfort through bad teaching, as well as through un-
judged sin. Of these I do not speak now, nor of defect
in intelligence. Still less do I speak of the effects of
the Calvinistic system or of Arminianism, both -of which
are prejudicial to enjoying the grace of God. Calvinists
are apt to think an Arminian cannot have peace. This
is all nonsense : he may enjoy peace with God as really
as the Calvinist. Indeed experience would say it is
more frequent than with those of the opposite school,
though each in a different way look within (I believe,
unscripturalby). The truth is that peace rests on 'our
faith of Christ and His work. Arminianism is no more
to me than Calvinism, and I doubt that I admire one
more than the other. As systems they seem to' me
narrow, unsound, and pernicious. But I thank God that

THE FIRST EPISTLE OF JOHN. 329
to not a few who are committed to both sides He has
given to taste of His own grace in Christ.
Be this as it may, if I confess Jesus the Son of
God as Him on whom my soul rests, and on His
rich redemption, the Holy Ghost says, " I can dwell
there." He does dwell there; and if so, He is gra
ciously pleased to draw out the heart to confide and
repose in God. . This is what is meant by dwelling in
God. It is to find in God one's hiding-place, as well
as spring of counsel and cheer and strength. One
turns to Him in each trial and difficulty as well as
joy. I am pretty sure there is not one of us who
uses this privilege as he ought. Nor does John speak
of degree at all. Such a thought is foreign to the
abstract style of the apostle John. He treats of a great
fact for the Christian, though it may be more or less
realized, and " God dweUeth in him, and he in God."
This is what faith receives and has. The beginning is
God making His abode in us ; the result is that we
dwell in God. But sometimes he puts it in the order of
our dwelling in God and God in us. It would seem
that he then speaks of experience, where he puts our
part first, and then God's abode in us.
I must briefly point out the third ground, — not the
display of love, or its operation in us, but the perfec
tion of love with us (verse 17). It is not only that
we know that we dwell in God and He in us by this,
that He has given to us of His Spirit ; but herein has
love been perfected with us, that we may have bold
ness in the day of judgment ; because as He is, so are
we in this world. It is not a state given to us in the
day of judgment ; we are so dealt with now ; but this

330 INTRODUCTORY LECTURES.
gives boldness even with the thought of the day of
judgment before us. How could it be otherwise? If
I really believe and am sure that God has made me now
to be what Christ is, what can the effect of the day
of judgment be but to display the perfections, not only
of what Christ is for me, but of what you and I are
by and in Christ our Lord ? And this we are now.
The last chapter speaks of another thing. Here I
must be brief indeed. It is connected with the charge
at the end of chapter iv. to love one's brother. The
apostle had shown the various displays of divine love,
with the falsehood of professing to love God while one
hated a brother. But this might elicit the question,
who my brother is. We need simplicity, as with our God,
so with His children. It is in vain to pretend that this
is hard to find out. The Spirit of God does lay down
unsparingly and in all their fulness the tests of divine
life ; but now let the question be raised, who my brother
is, and the answer is as plain as possible: "Every one
that believeth that Jesus is the Christ is born of God."
Is it not sweet that after all the fulness of truth had
been revealed, after all the display of Christ in glory
had been made by the apostle Paul, after the apostle
John had set us in presence of the divine nature and
eternal bfe in His person, we have here such a proof
of the unchangeable testimony to the Lord Jesus as
Christ ? What was the truth that Peter and the rest
preached at Pentecost ? That Jesus is the Christ.
What is the truth with which the epistle of John
concludes ? That Jesus is the Christ. There is no
wavering in what is divine.

THE FIRST EPISTLE OF JOHN. 331
No doubt there is the unfolding of truth admirably
suited to all the varying needs of the church ; but when
you come to the question after all — who and what is
God's child and my brother ? — this is what he is : the
man that believes that Jesus is the Christ. I grant you it
is the very lowest confession that the Holy Ghost could
accept ; and it would be a very poor thing if the Chris
tian only bebeved that Jesus was the Christ. If made
exclusive, what an unworthy dealing with all the glory
of Jesus ! But it is to me a blessed thing that the
Holy Ghost maintains to the end the value of what He
began with; not that more was not made known, but
that this abides in freshness and power. No doubt
such a confession might be most unintelligent, but at
least there is this divine reality in his soul — he does
bebeve that Jesus is the Christ. That this should be
said at the beginning of the Acts of the Apostles we
can all understand ; but it seems to me that none but
God would have thought of insisting on it at the end
of the Christian testimony ; as if, among the last words
that the Holy Ghost uttered, He should say — I have
been leading you into all depths and all heights ; I have
laid open in fresh scriptures the full circle of revealed
truth, but I stand to what I began with. Learn the
truth, have it developed in your souls, not by the truth
developing, but by your growing up into it ; but never
give up first principles. "Every one that believeth that
Jesus is the Christ is born of God : and every one that
loveth him that begat loveth him also that is begotten
of him." It is not now loving God only, but His
children ; and thus your love is proved to be divine,
and that you really love God Himself. But there is

332 INTRODUCTORY LECTURES.
another query often put : How am I to know that I do
love the children of God? Be sure you are in the
right path. Here it is — "By this we know that we
love the children of God." It is not by gratifying
them, or going where they go perhaps, or forcing them
where you go. You might be totally mistaken ; you
might hurry souls, or be drawn away by them yourself.
There is no love in either one or other, but there is in
this — "when we love God and keep his command
ments." If my soul goes out to Him in love, and I
show it by unreserved fidelity to His wiU, there is
nothing that is more truly an exercise of love to His
children. You may seem to the careless not thinking
of them, but you are then loving them best. When you
make an object of the children of God, there is no
real love. When you are really devoted to God and to
His will, you truly love the children of God.
" For this is the love of God, that we keep his com
mandments : and his commandments are not grievous."
The law was a yoke so grievous that neither their
fathers nor they were able to bear ; but it is not so
with the truth of God. The law of God was for the
punishing as well as testing of the old man ; the word
of God is the food and directory of the new man. But
is not the world a great hindrance? No doubt; but
there is a something that overcomes the world; and
what is this ? Faith. But mark, he does not say that
"every one who believeth that Jesus is the Christ" over
comes the world. Perhaps you may see some whom you
cannot doubt are the real children of God, but they do
not overcome the world. What then will enable them
to overcome the world? Believing that Jesus is the

THE FIRST EPISTLE OF JOHN. 333
Son of God. "The Christ," I might perhaps say, connects
Him with the world, with the Jews and the nations He
is to govern; "the Son of God" connects Him with the
Father above the world. Such is the difference. Thus,
while holding fast and giving all its value to the con
fession that Jesus is the Christ of God, I am not to be
tied to it. We need a growing sense of what Christ is,
and of His glory, in order to resist the downward ten
dency and the ensnaring power of the world around ;
and true power over the world is by advancing in the
knowledge of Christ. There is no other thing that will
wear so well. " Who is he that overcometh the world,
but he that believeth that Jesus is the Son of God?"
"This is he that came by (Sip) water and blood." John
keeps us fully in the consciousness of our deliverance,
but also of our responsibility (i. e., as God's children).
" This is he that came by water and blood, even Jesus
Christ ; not by (iv) water only, but by water and blood.
And it is the Spirit that beareth witness, because the
Spirit is the truth. For there are three that bear witness,
the Spirit, and the water, and the blood : and these three
agree in one." This, and no more here, is genuine scrip
ture. A good deal of the two verses is and ought to be
left out, if aU legitimate authority is heeded by us.
The historical fact, which becomes the basis of the
teaching, is that recorded in the Gospel, chap. xix. 34,
to which special attention is drawn in the following
verse, as recorded by John who saw it ; "and his record
is true ; and he knoweth that he saith true, that ye might
bebeve." Here, instead of putting that inspired witness
forward, the Spirit takes this place, the greatest of all
present witnesses for Christ. The idea of baptism here

334 INTRODUCTORY LECTURES.
is as childish for " the water " as the Lord's Supper is
confessed to be for " the blood." Purification, propitia
tion, and power answer to the three, all flowing to us
in or consequent on the death of Christ, the Son of God.
"If we receive the witness of men, the witness of God
is greater : for this is the witness of God which he hath
witnessed concerning his Son. He that believeth on
the Son of God hath the witness in himseK: he that
believeth not hath made him a liar ; because he hath
not believed in the witness which God hath witnessed
concerning his Son," &c. That is, God bears His tes
timony in this wondrous triad — the Spirit, the water,
and the blood, — three witnesses, yet only one testi
mony : namely, that there is no life in the first man
at all, and that all the blessing is in the Second ; that
He it is who by His death expiates my sins and purges
me, and that the Holy Ghost gives me the joy of both
by faith. The Holy Ghost is come not to bear witness
to the first man — He has only to convict him of sin —
but He testifies to the glory of the Second man, the
riches of God's grace in Him, and the efficacy of His
work in death for the believer. The church was becom
ing a ruin ; but the believer has the witness in himself.
Eternal life is superior to aU change ; and that he has
— even Christ — an object of outward testimony, but
also by grace in himseK.
This is farther pursued, showing that it is in the Son
of God. "He that hath the Son hath life;" and if a man
has not the Son of God, it does not matter what else he
may have, he has not life. It is in the Son, and only
in Him.
Then comes the conclusion. "These things have I

THE FIRST EPISTLE OF JOHN. 335
written unto you that believe on the name of the Son
of God ; that ye may know that ye have eternal life."
And there he stops. What is added as the last clause
of verse 13 only spoils the verse. It was put in by
man. " And this is the confidence," — it is not a ques
tion of life only, but of confidence. " And this is the
confidence that we have in him, that, if we ask any
thing according to his will, he heareth us." Thus after
life comes confidence, and then the formal close of all
follows, as we see inverses 18-21. "And if we know that
he hear us, whatsoever we ask, we know that we have
the petitions that we have asked of him." But is there not
such a thing as sin ? Yes. " If any one see his brother
sin a sin which is not unto death, he shall ask, and
he shall give him life for them that sin not unto death.
There is a sin unto death : concerning that I do not say
that he should make request. All unrighteousness is
sin : and there is a sin not unto death."
Let me make a brief remark on this. The " sin unto
death" has nothing to do with eternal death, but with
the close of this life. It means not some extraordinarily
grievous act, but any sin whatever under special circum
stances. For instance, when Ananias and Sapphira lied
in presence of the grace that the Holy Ghost was then
bestowing on the church, this was "sin unto death."
Many a man since then has told a lie which has not been
so judged : it was not therefore a "sin unto death." The
circumstances of the case have an important influence
in modifying it and giving it character. So with any
other siu. I mention this because it is there precisely
where spiritual power is necessary very often ; and all
children of God might not see the bearing of a sin

336 INTRODUCTORY LECTURES.
and its peculiar heinousness under a given state of
things ; but when once it is shown, they can understand
it perfectly, because they have the life of Christ in
them, and the Holy Ghost too. " All unrighteousness
is sin, and there is a sin not unto death." We must
not think that all sin is unto death ; but any sin under
peculiar circumstances might be.
And then the last verses sum up the whole matter.
" We know that every one that is born of God sinneth
not." We saw that to be born of God, to have life, is
the great doctrine of the epistle. Here is its character.
Such an one does not sin, " but he that has been born
of God keepeth himself, and the wicked one toucheth
him not." Here we have not merely its character, but
its source. The character was Christ ; the source is God.
"We know that we are of God, and the whole world
lieth in the wicked one." This is the other sphere. "And
we know that the Son of God hath come." Now we
have the object given. "The Son of God hath come,
and hath given us an understanding that we may know
him that is true ; and we are in him that is true, in his
Son Jesus Christ. This is the true God, and eternal life.
Little children, keep yourselves from idols" — objects
apt to rise with blinding power between their eyes and
Christ.

THE FIRST EPISTLE OF JOHN. 337

APPENDIX ON" 1 JOHN V. 7, 8.
It is much to be regretted that excellent persons in all ages
have been prone to rest some of their defences of the truth
on untenable ground. The danger is that when any of these
mistakes in proof are set aside, especially by foes of the truth,
not only are such uninformed and incautious disputants apt
to fight stubbornly for what is indefensible (i. e., really for
self), but others, partly through timidity, partly through
ignorance, may dread that the truth itself is imperilled, or
be even disposed to stand in doubt of it, confounding the ill-
conduct of its advocates with its own impregnable evidence.
Thus one hears with humiliation that any man of learning
should seek to shelter the famous passage of the three
heavenly witnesses from the reprobation which to say the
least an interpolated gloss deserves, and from none so heartily
as from pious men jealous for the divine glory of the Lord
Jesus. Truth is itself too sacred to admit of giving quarter
to that which is spurious, the continued sanction of which is
hostile to the authority of the Bible, and in particular to the
very point which the suspicious article is meant to support.
Let us remember that the study of the authorities on which
the Greek Testament rests has greatly developed during the
last seventy years, and especially perhaps the last thirty.
During this time many fresh manuscripts, some of great value
and antiquity, have been brought to light, along with a fuller
and more exact collation of all that had been previously
known ; and this makes an error of the kind less excusable
and more painful, if it be in a quarter one respects.
I will not cite, however, from any volume of the day, but
Z

338 INTRODUCTORY LECTURES.
confront a sentence of the famous J. Calvin with the facts,
that every intelligent Christian who may want information,
but values nothing but the truth, may be enabled to judge
for himself. " Since, however, the passage flows better when
this clause [from "in heaven" to "in earth" inclusively]
is added (!) and as I see that it is found in the best and
most approved copies (! !) I am inclined to receive it as the
true reading."* (Calvin, Translation Soc. Comment, on
the Cath. Epistles, p. 257. Edinburgh, 1855.) Then, again,
Beza, who ought to have known more of the manuscripts,
follows in the wake of his leader. Such statements, I con
fess, are inexplicable, save on the supposition both of strong
prejudice and of surprising inattention to the facts of the
case. Eor so decisive is the testimony of ancient documents
(whether manuscripts, versions, or citations by the earliest
ecclesiastical writers), that if this portion can be allowed to
be scripture against their testimony, a fatal blow is inflicted
on all certainty of evidence for the rest of the New Testa
ment; for aU the uncials preserve a dead silence as to it,
more than 160 cursives, all the lectionaries, all the ancient
versions except the Latin, and even of the Latin more than
fifty of the oldest and best copies, and of the rest it is in
some cases inserted by a later hand, and with that uncertainty
of position which often accompanies an interpolation ; while
it is not once quoted in any genuine remains of the early
Greek or even Latin fathers, even where the occasions seem
most to caU for it. Its supposed citation by Tertullian,
Cyprian, Jerome, &c. is an illusion.
Hence Erasmus, in his first (1516) and second (1519)
editions of the Greek New Testament, so far faithfully followed
his MS., and did not print verse 7. It would seem that the
* "Quia tamen optime fluit contextus si hoc memhrum addatur,
et video in optimis ao prohatissimis fidei codicibus haberi, ego quoaue
libenter ampleotor."- — Comm. in loc. Ed. Genev. p. 74.

THE FIRST EPISTLE OF JOHN. 339
Complutensian editors must have boldly translated the Latin
version as it stands in the majority of the extant copies ; for
in the captious attack now before me (Annotationes Jaodbi
Lopidis Stunicae contra Erasmus Rot. in defens. translationis
N. T. Complut. 1520), the ablest of them does not pretend
to diplomatic authority for the Greek they venture to print,
but arraigns the Greek MSS. as corrupted, and backs up the
common text of the Vulgate by a quotation from Jerome's (?)
Prologue to the Canonical Epistles. " Sciendum est hoc loco
grsecorum codices apertissime esse corruptos : nostros (!) vero
veritatem ipsam ut a prima origine traducti sunt continere.
Quod ex prologo beati Hieronymi super epistolas canonicas
manifeste apparet. Ait enim Quse si sic ut ab eis digestae
sunt ita quoque ab interpretibus fideliter in latinum verte-
rentur eloquium : nee ambiguitatem legentibus facerent : nee
sermonum sese varietas impugnaret illo prascipue loco ubi de
imitate trinitatis in prima Ioannis epistola positum legimus.
In qua etiam ab infidehbus translatoribus multum erratum esse
a fidei veritate comperimus trium tantummodo vocabula hoc
est aquae sanguinis et spiritus in ipsa sua editione ponentibus
et patris verbique ac spiritus testimonium ommittentibus in
quo maxime et fides catholiea roboratur et patris et filii et
spiritus sancti una divinitatis substantia comprobatur." [I
give the quotation as S. cites it, not as it stands in the Bene
dictine edition of Jerome's works.]
Erasmus had already rephed to our notorious countryman,
Edward Lee (afterwards Popish archbishop of York), that
he did not find in the Greek what was so common in the
Latin, and edited accordingly, without expressing approval
or blame ; that he had at different times seen seven manu
scripts, in none of which was anything that answered to the
ordinary Vulgate. " Porro quod Hieronymus in Praefatione
sua testatur hunc locum ab hsereticis depravatum, si velim
uti jure meo, possem appellare ab Hieronymi auetoritate,
z 2

340 INTRODUCTORY LECTURES.
quod Letts facit quoties ipsi commodum est." And then he
proceeds to expose the exaggeration of Lee, and to propose
a conjectural correction in the citation from the prologue.
(Desid. Erasmi. Opp. torn, ix., coll. 275, 276.) The truth
is, that, by the common consent of the learned, including
the Benedictine and other editors of Jerome's writings, this
prologue is confessed not to be his production, but of a much
later age, and by an inferior hand. To his Spanish critic he
answers, "Hie ex auctoritate Hieronymi [which we have
just seen is no authority at all, being a forgery], docet
Stunica Grascos codices palam esse depravatos. Sed interim
ubi dormit codex ille Rhoiiensis ? Porro nos non suseeper-
amus negotium emendandi Grascos codices, sed quod in illis
esset, bona fide reddendi." Then, after a long argument
intended to neutralize the alleged statement of Jerome's
(which Erasmus says, and no wonder, he does not quite
understand), he adds, " Cum Stunica meus toties jactet Bho-
diensem codicem, cui tantum tribuit auctoritatis, mirum est,
non hie adduxisse illius oraculum, praasertim cum ita fere
consentiat cum nostris codicibus, ut videri possit Lesbia regula.
Veruntamen ne quid dissimulem, repertus est apud Anglos
Grsecus codex unus, in quo habetur, quod in vulgatis deest.
Scriptum est enim hunc ad modum : 'On rpels elo-lv ol
fj-aprvpovvTes iv tu oipavm, Uarrjp, Adyos, /cat TLvevpa \_aytov is
omitted], ko! ovtoi ol Tpus ev elaiv. Kal rpels elo-lv [ol is
omitted] jxaprvpovvTes iv ri} yfj, Trveufia, v8u)p, Kal alp,a, el -npi
p.apTvplav twv dvOpiinroiv, &c. Quanquam hand seio an casu
factum sit, ut hoc loco non repetatur, quod est in Grascis
nostris, koI ol xpetj us to ev eurtv. Ex hoc igitur codice Britan-
nico reposuimus, quod in nostris dicebatur deesse : ne oui sit
causa calumniandi. Quanquam et hunc suspicor ad Latinorum
codices fuisse castigatum. Posteaquam enim Grmci concordiam
inierunt cum Ecclesia Romana, studuerunt et hac in parte
cum Romanis consentire." (Ib. coll. 351-353.)

THE FIRST EPISTLE OF JOHN. 341
Therefore Erasmus in his third edition (1522) inserted
verse 7, correcting two errors and supplying the omission at
the end of verse 8 in what he called the Cod. Brit, (or
Montfort MS.), which probably had the Acts and Epistles
added about this very time to the Gospels written a few years
before, as the Eevelation was added by another hand later
still — copied, it would seem, from the well-known Leicester
MS. Erasmus put in the passage to keep his promise, not
because he counted it genuine. Is it too strong to fear that
a document so framed, which cannot be traced beyond a friar
named Froy, and which came in so opportunely to supply an
apparent authority for a Greek text (of which more presently)
for the three heavenly witnesses, points to a dishonest source ?
It is remarkable too, as Sir I. Newton noticed long ago,
that there is a marginal note by the side of this passage in
the Complut. Polyglot, as in 1 Cor. xv. 51 and Matt. vi. 13,
where the Vulgate is in conflict with the Greek MSS. It is a
pity, however, that they were not as explicit on 1 John v. 7
as there, and that they did not cleave to the Greek against
the Latin, as they did in rejecting its .absurd misrepresentation
of 1 Cor. xv. 51. They do indeed cite Thomas Aquinas for
1 John v. 7. " Now to make Thomas thus in a few words do
all the work was very artificial" (says Sir I. N., Works, vol.
v. p. 522); "and in Spain, where Thomas is of apostolical
authority, it might pass for a very judicious and substantial
defence of the printed Greek. But to us Thomas Aquinas
is, no apostle. We are seeking for the authority of Greek
manuscripts." To what then is the passage due ? It is as clear as any
thing of the sort can be, that what we call verse 7 sprang
from Augustine's remarks on what now stands as verse 8",
possibly suggested by words of Cyprian to a similar effect.
Compare his treatise contra Maximinum Arian. Episcop. 1. ii.
c. 22. (Tom. viii. col. 725, ed. Ben.) Not that the celebrated

342 INTRODUCTORY LECTURES.
bishop of Hippo cites the passage : what he says is pro
fessedly his comment or gloss on the words spirit, water, and
blood. " Si vero ea, quae his significata sunt, velimus
inquirere, non absurde occurrit ipsa Trinitas, qui unus, solus,
verus, summus est Deus, Pater, et Filius et Spiritus sanctus,
de quibus verissime dici potuit, Tres surd testes, et tres unum
sunt : ut nomine Spiritus signifioatum accipiamus Deum
Patrem : de ipso quippe adorando loquebatur Dominus
ubi ait, Spiritus est Deus. (Id. iv. 24.) Nomine autem
sanguinis Filium quia, verbum caro factum est. (Id. i. 14.)
Spiritum sanctum," &c. Prom the reputation of Augustine
this fanciful idea at first gained currency and acceptance,
though not always in precisely the original shape ; then it
seems to have been inserted in the margin as a gloss, till at
length, through the ignorance of the transcribers and the
clergy in general, it positively crept* into that text which
the CouncU of Trent, with a temerity as amazing as the lack
of knowledge it betrays, pronounced authentic. Hence the
danger of demoralising Boman Catholic scholars, some of
whom, like E. Simon, were doomed to do a perpetual violence
to their conscience, while others, bolder in evil, misdirect
every weapon that ingenuity can devise to make the worse
appear the better reason. Most, no doubt, intrench them
selves with a Bort of blind honesty in their last stronghold :
* Jerome (Epist. cvi. ad Sunn, et Fret.) speaks of a similar course
of mistake in copying his own version. " Et miror quomodo e latere
Adnotationem nostram nescio quis temerarius soribendam in corpore
putaverit, quam nos pro eruditione legentis scripsimus hoc modo," &o.
(S. Hieronymi Opp. torn. i. p. 659, Ed. Ben.) But we need not go
outside the commonly received text of the Greek New Testament in
order to find another instance of what was first a marginal gloss, which
at length crept into the text ; for such seems to he the history of Acts
viii. 37. It is curious that here the conditions are reversed as between
Erasmus and the Complutensian editors ; for he owns the verse want
ing in his Greek copies, yet inserts it in deference to the Latin, whilst
they follow the Greek spite of the Latin.

THE FIRST EPISTLE OF JOHN. 343
they believe what the church believes — a pitiful answer
where it is a question of revealed truth.
As to internal evidence, it is equally conclusive against the
passage foisted in. To bear witness "in heaven" is nonsense;
to say "on earth" is superfluous; for earth is the constant
scene of testimony. Again, the Father and the Son are the
true scriptural correlatives — never the Father and the Word,
which last is in correlation with God, as we see in John i.
Further, since Pentecost the Holy Ghost is distinctively said
to be sent down from heaven, and this with a view to the
testimony of the gospel, instead of bearing record in heaven
with the Father and the Son. Lastly, those who adopt the
passage as it stands in the vulgar Latin copies are led to
lower the character of the witness borne ; for as they of
course treat the first three as divine, so they regard the last
three as earthly and created witnesses, making the m/eC/m to
be no other than "the created soul of Christ which he
breathed forth on the cross, thus witnessing that he was true
man." It would be awkward to make the same Spirit witness
both in heaven and on earth.
Objections to the omission of verse 7 have been imagined,
as many are aware, for various reasons, all of which seem to
me weakness itself. 1. As to the supposed breach of con
nexion, one has only to read verse 6 in order to be convinced
that, on the contrary, the three heavenly witnesses come in
most strangely between the water and the blood and the
Spirit, of which that verse treated, and verse 8, which pur
sues the same subject. Internally therefore, as much as
externally, verse 7 can only be viewed as an intrusion.
The Trinity (fundamental a truth as it is, and without it
Christianity is a myth) has no possible link with the context.
Christ in death, yet withal life eternal, is the point on
which the three witnesses converge with their one testimony.
2. The expression ot papTvpovvTes, said of the Spirit, the

344 INTRODUCTORY LECTURES.
water, and the blood, is no difficulty without verse 7, because
they are evidently personified. 3. The wonder is great how
Bishop Middleton, the able investigator of the usage of the
Greek article, could have so palpably erred as to say that the
to before ev in verse 8 presupposes iv in verse 7, and therefore
that both verses stand or fall together. Previous reference is
only one of the sources of the article. *Ev, I grant, might be
used of the persons in the Trinity (compare John x. 30 for
the Father and the Son); but to ev is absolutely necessary
for the Spirit, the water, and the blood, where identity of
nature is not in question but unity of scope. Compare Phil.
ii. 2. Other arguments, such as that founded on two editions
of the Epistle, or on the influence of Arians, or on the negli
gence of transcribers, do not call for a detailed consideration
in this place if at all.
Of the state and manner in which the passage is found in
the few real or factitious Greek manuscripts that contain it,
we may observe, (1) that both in the Grseco-Latin Cod.
Ottobon. (Vat. 298) and in the Greek Cod. Montfort. (Trin.
Coll. Dubl. G. 97) tbe three heavenly witnesses are set down
without the Greek article to any one of them (ira-nip, kayos,
/cat irvev/j.a ayiov) ! — a construction which indicates not ob
scurely the hand of one used to Latin (which has no article)
and grossly ignorant of Greek; (2) that the same Cod.
Ottobon. gives airb toO ovpavov, translated in the corresponding
Latin by in celo, though not <ra-o, as Scholz has strangely read,
but, iirl t^s yrjs ; (3) that whilst the Cod. Ottobon. represents
that the Father, Word, and Holy Spirit (els to ev ekrt) "are
to one purpose," or agree in one, (translated by itself unum
sunt!) the Cod. Montfort. says ev etVt, "are one;" and both
(like the Complut. Polyglot) leave out the grand point of
the genuine scripture ; for neither gives the smallest hint of
the revelation that the three witnesses, the Spirit and the
water and the blood, conspire in one testimony. I may say

THE FIRST EPISTLE OF JOHN. 345
that the Montfort MS. unquestionably Latinizes elsewhere in
1 John, and in the immediate context, in opposition to all
other Greek manuscripts.
As for the only other documents as yet produced in favour
of the amplified text, suffice it to say that the Codex Eavianus
of Berlin is now (as well as one of those at Wolfenbiittel)
acknowledged to be a forgery, copying the very characters
(in themselves peculiar) of the Complutensian Polyglot, and
even repeating some of its misprints ! That which Scholz
cited as 173 in his list is the' Codex Eegius Neapolitanus,
which in the text really confirms the truth, but adds on the
margin in more recent characters the disputed clause. Here
only, as compared with Codd. Ottobon. and Montfort., the
article is duly inserted; but there is this unfortunate flaw
in its value, that while the manuscript was written in the
eleventh century, the addition cannot claim a higher antiquity
than the sixteenth, if indeed so high. Such evidence as tbis
might be easily multiplied by dishonest hands; but the
weight of it all would be nil.
It may be worth while to mention, as corroborating the
testimony to the source of this mistake, not without fraud,
that its earliest known occurrence in Greek is in the Greek
version of the Acts of the fourth Lateran Council (in 1215),
where it stands thus : on Tpeis eio-tv ol piap-rvpovvrts ev ovpaviS
b Trarqp, Xdyor, Kal irvev/Aa aytov Kal tovtol (sic!) ot Tpetc ev
etcrcV. eidvs Te irpoo-rid-qo-i. .... KaOus iv Ttcrt KuS-qftv (sic !
= avnypdcpois ) evpio-Kerai. So the passage stands both in
Hardouin's Collection (torn. vii. p, 18) and in Mansi's (torn.
xxii. p. 984). I can hardly doubt that this it was which
encouraged the Complutensian editiors to venture on their
daring importation into the Greek New Testament of a
passage which, however well meant doctrinally, bears the
indelible trace of human infirmity, even after Stunica and
his companions did then* best to make decent Greek of it by

346 INTRODUCTORY LECTURES.
inserting tc3 before oipavui, 6 before Aoyor, and to before (not
itv. but) aytov wvevpua.,* correcting also toBtoi, which was no
doubt a blunder for ovrot. But they went a little too far
when they changed ev into els to ev after the first three, and
left out els to ev after to trvev^a. ko! to vSiop Kal to al/ia where
these words beyond controversy ought to be. No doubt they
were guided by Latin copies made since Th. Aquinas' day
and that council. They refer in their marginal note to the
perverse doctrine of Joachim on the Trinity, which was con
demned at this very council of the Lateran.
If we turn to Thomas Aquinas, as referred to, the
erroneous statement is sufficiently startling. He cites verse
7 as it stands in the later Latin copies, and reasons on the
heterodoxy of Joachim, who applied the unity there, not to
essence, but to affection and consent. Then, quoting verse
8, he says, " In quibusdam Libris attexitur : et hi tres unum
sunt; sed hoc in veris exemplaribus non habetur(!), sed in
quibusdam Libris dicitur esse appositum ab hsereticis Arianis
ad pervertendum intellectum sanum auctoritatis praemissae
de unitate esscntiali trium personarum (! !)." (Divi Thorns
Aquinatis. Opera, torn, viii., p. 83, Venetiis, 1776.) This
probably accounts for the omission of the clause that con
cludes verse 8 in the Complutensian Polyglot, as well as in
some of the Greek copies manufactured after the fourth
Lateran Council. Some excuse may be aUowed for one like
the " angelic doctor," who was unacquainted with the Greek
scriptures ; but why then did he dogmatise on so serious a
subject? Total ignorance is the only conceivable palliation
of his assertions, which are notoriously opposed to truth.
* Hence Caleoas in the fourteenth century, and Bryennius in the
fifteenth, as Bishop Marsh noticed, being native Greeks, and feeling
the deficiency of the Lateran Acts in Greek, wrote 6 \6yog Kal to
irvtvpa to Hytov. The copyist of the Montfort MS. omitted the article
even before Trarfip, not to speak of the other words which require it.

THE FIRST EPISTLE OF JOHN. 347
And what can one think of the deliberate sanction given to
all this by Cardinal Ximenes and his editors in the renowned
Polyglot of Alcala ? Are we to shelter them also under such
a plea ? If not, what then ?
Again, what can one judge of the knowledge or the moral
integrity of keeping up such a note to 1 John v. 7 in modern
reprints of Jerome's works (e.g. the Abbe" Migne's, Paris, 1845)
as the following? " Cseterum nota sunt pro ejus versiouli
germanitate testimonia Patrum Africanorum, Tertulliani,
Cypriani, Eugenii, Fulgentii, Vigilii, Victoris, e[t]quatuor
centum Episcoporum in fidei professione, quam Vandalorum
regi obtulerunt. Major omni exceptione est Cassiodorus," &c.
(Patrologia? Curs., tom. xxix., coll. 846.) Not to speak of
the silence of the Greek fathers on a question of the Greek
text, it has been proved repeatedly and minutely that not
one of these could have read the passage in the Greek as it
now appears in the Vulgate. All that can be fairly drawn
from Victor Vitensis' story of the symbol of faith presented
by the African bishops to Hunneric is that the three heavenly
witnesses must have been then read in their Latin copies.
But it is certainly not so in the oldest and best Latin manu
scripts that are extant, as all intelhgent Eomanists must
know.

THE SECOND AND THIED EPISTLES OF JOHN,
AND JUDE.
There is this peculiarity about the second Epistle of
John, that it alone of all the inspired communications
is directly addressed to a woman, and not this only but
also to her children. There are certainly good but special
reasons for a course so exceptional. We know how
much the word of God, not to speak of every spiritual
instinct, would lead a Christian woman however gifted
to seek a place of retirement and of unobtrusive service.
We feel how all that is blessed of God's grace, and I
may add of God's gift, is only so much the more set off
when woman, while thoroughly using whatever the
grace of the Lord entrusts to her, understands never
theless the place in which it has pleased Him to put her
here below. Yet here we have one of the most stringent
epistles the Holy Ghost ever wrote addressed to a
woman — the elect lady — and to her children, as the im
mediate objects of it, — not to an extraordinary apostolic
commissioner, nor an elder, nor an assembly, still less an
assembly with bishops and deacons. Why so ? Because
there was a question before the Holy Ghost of such
unspeakable urgency and magnitude that aU considera-

THE SECOND EPISTLE OF JOHN. 349
tions must give way to it. God so ordered things that
the Epistle should be sent to a woman originally, for
the very purpose of showing that, whatever may be the
ordinary ways of God in His church, there are occasions
aud seasons in which the very foundation of His
grace and of His moral glory must be maintained at
all cost. Wherever this is the case, no excuse can be
tolerated on the score of sex or youth. Do not tell
me that it is only a child or a woman. If Christ is in
the question, all else must give way. Nor is this a
sacrifice but real gain.
What has been remarked may serve to show us the
all-absorbing consequence of what the Holy Ghost here
takes in hand. Christ was undermined by those who
held His name. It was a question of a true or of
a false Christ. Sex was nothing now, youth not more
to be considered — all very important when things flow
on regularly and in their ordinary channels. We all
know how unbecoming it would be for either the one
or the other to be put forward, still more to put them
selves there ; but the Holy Ghost addresses Himself to
them here. And we shall see, as is always the case,
that what might seem an anomaly in the word of God,
when properly looked into, will prove to be full of
grave instruction for all our souls. No other conceivable
address would have been so appropriate for the second
Epistle of John.
Had the present been written in general terms, like
the first Epistle, much would have been lost; just as,
on the other hand, I could scarcely, for my own part,
imagine the first Epistle written to the elect lady and
her children. All is precisely as it should be. There

350 INTRODUCTORY LECTURES.
we find points of universal interest to the children of
God, and it is a question of addressing all this famUy,
fathers, young men, and babes. But here, where the
tide of evUwas now setting in strongly, where searching
enquiries must be on foot, where not the ordinary evUs
only were increasing in an ever and rapidly accumulat
ing volume, but the deepest peril for the basis of aU our
hopes, the warning is addressed fittingly both to the
family and to individuals. Where the first Epistle noticed
these things in a general way to all, here we come to
greater precision in the evil, and here too we have to do
with particular persons.
How often one has heard it urged that it is not
for a woman to take upon herself to judge, and that
no wise man can mean to say that these are ques
tions for children — that they are points of deUcacy
which most of all require deep theological knowledge
and mature judgment ; and would you expect the assem
bly of God to judge such matters 1 But the Holy Ghost
here appeals to a woman and her children, and they are
bound to judge; if they do not, Christ is set at nought
for their own ease. It was now a question of Christ —
the Christ of God. We shall see all this more clearly
as we proceed. I am only now endeavouring to show
the beautiful appropriateness of that which to a super
ficial eye might seem somewhat out of order in the
address of this Epistle. " The elder unto the elect lady
and her children, whom I love in the truth ; and not I
only, but also all they that have known the truth."
This is another very characteristic point in the second
Epistle of John. Indeed it runs all through John. In
the Gospel, as we know, Christ Himself is set forth

THE SECOND EPISTLE OF JOHN. 351
expressly as the truth ; and then his Epistles, as we have
seen and may yet see, abound in the same tenacity to
what was revealed by and in Christ. Here we find it
still. It is interwoven into the very salutation of the
epistle— "The elder unto the elect lady and her children,
whom I love in the truth." At once the issue is under
stood. What was at stake is here before the mind of
those who read so remarkable an address. If Mary,
about to become the mother of Jesus, might wonder at
the singularity of the angel's salutation, assuredly this
was meant to search the conscience and stir the souls
of the elect lady and her children, when an inspired
apostle addresses to them a communication of unwonted
solemnity. How great the grace of Christ, and infinite
the condescension, that shows how precious is every
believer to Him ! We find nothing like this in any of the
preceding epistles, as to the Galatians or the Eomans,
the Corinthians or the Ephesians, yet I do affirm that
this is precisely what was wanted here. It was a more
fundamental question, and the error more fatal. It was
no defence or assertion of justification by faith. John is
not setting forth the proper order of the assembly of
God; nor is he leading the saint into the heavenly
privileges of the individual or the body. Christ was in
question or nothing. Nothing, did I say ? Worse than
nothing. It was either the Christ of God in all His
divine glory, or tbe greatest evil into which a man can
possibly be plunged by the enemy. It was, in short,
war to the knife — the great controversy between Christ
and antichrist. Solemn to think and say, the self-same
crisis affects every soul now present !
I remember years ago reading a book by a celebrated

352 INTRODUCTORY LECTURES.
character, who has now passed away from the scene, in
which he dared to raise the question whether there was
any particular sign in 2 or 3 John,* why they should
be accepted as divinely inspired, more than such com
positions as the pastoral letters of Ignatius. It was not
that the writer took the place of being an infidel: in
fact he was Eector of the English College at Eome, and
since a Cardinal in this country. This dreadful feature
of ecclesiasticism is not so uncommon to find ; namely,
an infidel argument under the cowl of a monk or in the
lips of their most learned professors. Therefore one
must not be surprised if one ever so eminent ecclesi
astically gave the plainest evidence that he had no faith
in the word of God, that he did not participate in its
power. Thus the strongest form of the assertion of
church authority may really betray under its robes no
better than vulgar infidelity. He asked t how you
* "I would ask you, for instance, how you would demonstrate (I
will not speak now of the books of the Old Testament ; I will take
that for granted, from the historical evidence, that our Saviour and
His apostles received them as sufficient to satisfy you with regard to
them ; but Christians are more particularly interested in the New
Testament) how you would demonstrate from internal facts the inspi
ration of the second and third Epistles of St. John, finding in them
neither a prophecy nor any thing- else that could not have been
written by a very holy and pious man, without any aid from inspira
tion. In some, indeed, of the Epistles of St. Paul you will find it
exceedingly difficult to discover passages so decidedly proving a divine
assistance in him who wrote them as to satisfy you that they were
inspired." — Lectures (p. 28) on the Doctrines and Practices of the Eoman
Catholic Church, §c. By the Bev. Nicholas Wiseman, d.d., &c,
London : Hodson, Fleet Street. 1836.
f In the corrected edition of this lecture I find, " What internal
mark of inspiration can we discover in the third epistle of St. John to
show that the inspiration sometimes must have been granted here ? Is
there anything in that epistle which a good and pious pastor of the pri-

THE SECOND EPISTLE OF JOHN. 353
would demonstrate from internal facts the inspiration
of the second and third Epistles of St. John, finding in
them neither a prophecy nor anything else which could
not have been written by a very holy and pious man,
without any aid whatsoever from inspiration! The same
poisonous argument taints in a still baser and more
audacious form Dr. Milner's " End of Controversy : "
indeed it pervades Eomanism as a whole, and proves its
essentially infidel character.
I think, my brethren, that our experience might sup
ply ample ground for an answer, though probably not
of such a character as would satisfy one who could
make such an objection. There is a day coming when
judgment will decide; but conscience, acted upon by
the Holy Ghost, can form a conviction now — not of
course infallibly, for God alone is or can be infallible —
but adequately for the need of the soul. I do say, that
the loss would have been immense if we had not had
even these two Epistles, putting the matter on no higher
ground than this. I need not say that I refuse to treat a
question of scripture on a mere ground of utUity. Still,
we are certain that God has written nothing in vain ;
and if in a grave crisis of late any one scripture was
needed and must have been missed, without which we
might have found ourselves, at a loss how to act firmly
under as trying circumstances as ever befell any soul
in this room, or any other, it would have been precisely
the second Epistle of John.
mitive ages might not have written ? anything superior (!) in sentiment
or doctrine (! !) to what an Ignatius or a Polycarp might have indited p ' '
(Lect. ii. p. 38, ed. 1836.) Truly " the natural man receiveth not the
things of the Spirit of God . . . neither can he know them, because
they are spiritually discerned."
2 A

354 INTRODUCTORY LECTURES.
The apostle then lets them know that he loved them
all in the truth ; for a believer, young or old, man,
woman, or child, is best loved just for the sake of the
truth. He that departs from the truth, what is he ? A
rebel. But they that walk in the truth, even were they
children or ever so lowly, are precious to God ; and His
Spirit waits on such, and writes to them, and lays on
them to decide before God, in their own sphere of duty,
this most grave question : " Is my soul in communion
with God about His own Son ? Whatever may be the
reputation of others, whatever my own weakness and
call to walk humbly, do I feel that the one thing which
is to determine all others for me is the truth, the truth
of Christ Himself?" If it be so, all else will in the
main be right. Hence John writes to this effect to the
elect lady, whom he loved in truth, and to her children.
Nor was this affection of a personal or circumstantial
character : " Whom I love in the truth ; and not I only,
hut also all they that have known the truth." The
revelation of God in Christ does, by the Holy Spirit,
bind together in love all who know the truth. It was
on account of the truth that he now wrote — as it is
said, " for the truth's sake."
How unweariedly he puts forward that which was
now to test them severally! (verse 2.) " For the truth's
sake, which dwelleth in us, and shall be with us for
ever. Grace be with you, mercy and peace." As has
been often and truly remarked, where individuals are
thus before the mind of the Spirit of God, the need
of " mercy " is supposed and shown. " Erom God the
Eather, and from the Lord Jesus Christ, the Son of the
Father, in truth and love" — an expression found, as

THE SECOND EPISTLE OF JOHN. 355
far as I remember, nowhere else. It was just in its
right place here. Satan was undermining the glory of
"the Son of the Father." But if He be not this, how
can I go to Him ? How rest my soul, my all, on Him ?
How can God look to Him and His work for every
soul that is brought to Himself?
Hence the apostle's source of joy. "I rejoiced greatly
that I found of thy children walking in truth, as we
have received a commandment from the Father." Walk
ing in truth is the result of having the truth. The
truth produces truthfulness. The man who has not got
the truth cannot possibly walk in truth, and will not
long wear the semblance of it. To walk thus was the
effect of the truth itself known : they walked in truth,
"according as we received commandment from the
Father." "And now I beseech thee, lady, not as though I
wrote a new commandment to thee, but that which
we had from the beginning, that we love one another."
It was the old, but ever new word: old, because it
was manifested in Christ Himself; new, because it is
true in us as in Him. Divine love flows from love,
and reproduces itself in all who know Christ the truth.
But what is love ? " And this is love : " not indepen
dency of each other, not agreeing to differ, or any of
those inventions of men which are not only a depar
ture from the truth, but in point of fact morally evil
and injurious. " This is love, that we walk after his
commandments." You cannot separate it from Christ ;
you cannot separate it from obedience. It is love in
exercise, and it is also love that is communicated by
faith in Jesus. " This is the commandment, That, as
2 a 2

356 INTRODUCTORY LECTURES.
ye have heard from the beginning, ye should walk in
it," Now he gives the reason why he writes thus solemnly
to this lady and her children. " For many deceivers are
entered into the world, who confess not Jesus Christ
coming in the flesh. This is the deceiver and the anti
christ." "Many deceivers are entered into the world;"
and therefore it is needful, yea imperative, to press the
claims of the truth of God. "Who confess not Jesus
Christ coming in the flesh." It is put here rather
differently from its shape in the first Epistle. There
the allusion was to the fact, but this as stamping a
permanent character on Christ — the Christ that came.
Here it is not so much a question of His having, come,
but, as it seems to me, indicating if possible a deeper
shade of infidelity. No doubt the same persons are re
ferred to, but it would seem as having developed their
infidelity rather more. For there is the rejection not
only of the fact, but even of its possibUity. They con
ceived the thought that in some way or another it was
derogatory to Him. They denied, some His deity, some
His humanity.
In commenting on 1 John iv., I have already re
marked that "Jesus Christ come in the flesh" sup
poses neither His deity alone, nor His humanity only,
but both. There is no propriety in the expression, it
appears to me, unless it means both united in the same
person. In point of fact it is the veering to one side
or the other — choosing a part of the truth of Christ so
as to set aside the rest — that is so fruitful a source of
error here and everywhere, though here most fataUy.
" This is the deceiver and the antichrist.'' It is far

THE SECOND EPISTLE OF JOHN. 357
worse than bringing in division and offence, bad as
these are; nay, it is far more serious than even the
undermining of morality, ruinous as this must be.
To sap or corrupt morality is no doubt to destroy
oneself, and perhaps often others ; but this is to defame
and degrade Christ, the Son of the Father. This, then,
is a bolder effort of Satan, and therefore John calls one
guilty of it not only " the deceiver " (every false teacher
is more or less a deceiver), but in this case also "the
antichrist." Hence he calls them to look at home diligently lest
they should stray. For God alone keeps the soul, and
this by and in the truth. " Look to yourselves, that we
lose not those things which we have wrought," (of which
the apostles had been the instrument,) " but that we
receive a full reward."
Then he lays down the great principle in verse 9 : —
"Whosoever transgresseth, and abideth not in the
doctrine of Christ, hath not God. He that abideth in
the doctrine of Christ, he hath both the Father and the
Son." It is a larger principle than simply denying
Christ coming in the flesh. No matter where it is, or
how it is, if you overthrow the person of Christ, you
transgress the doctrine of Christ. In the seventh verse
we had a particular case ; but from it the Spirit of God
rises up to this statement of truth which meets every
such ease. " Whosoever transgresseth, and abideth not
in the doctrine of Christ " (that is, in the teaching which
the Holy Ghost has given in His word about Christ, not
about His work, but about His person), " hath not God "
in any sense or measure, now that Christ is preached.
The greatest error about His work is not so directly

358 INTRODUCTORY LECTURES.
fatal to the soul, because it does not so immediately
assail the personal glory of the Lord Jesus. Here it is
the doctrine of Christ Himself; and as one must beware
of straying at first, let him also beware of not continuing
in the doctrine of Christ. A man might have professed
His name, and gone on some time with the assembly of
God, accepted as a believer, or even a teacher ; but if he
does not abide in the truth of Christ, it does not signify
what he may have been, it matters not in the least how
much he may seemingly have been blessed, it is all over
with him if he does not abide in the doctrine of Christ,
and it becomes a necessity, not merely for the safety of
oneself and others, but for God's glory, which is con
cerned here more sensitively than anywhere else. "Who
soever transgresseth, and abideth not in the doctrine of
Christ, hath not God."
It might be said that at any rate a man might have
the truth of the Old Testament, as there were such before
Christ was manifested in the world ; and if the person
fails to enter into all the truth that Christianity has told
out, can he be worse off than those who lived and died
before Jesus came ? Tbe answer is that such special
pleading is all in vain ; he is incomparably guiltier and
worse off, because now the standard is not what God
once gave, but what He is giving now in a Christ fully
revealed. Therefore it wiU not do to talk of what others
knew not. This is an important practical criterion ;
because, although not to the same extent, it does meet
the difficulty which people constantly allege founded
on what their forefathers did — possibly excellent men —
two or three hundred years ago. What is that to the
present moment? If God by His Spirit ' causes His

THE SECOND EPISTLE OF JOHN. 359
truth to reach us in a form and power suited to this
day, if God brings it home more clearly on this point or
that, these are the things which put the soul under a
fresh responsibility; and this seems indicated in the
form in which the Spirit of God deals with the error
here. " Whosoever transgresseth, and abideth not in
the doctrine of Christ, hath not God." It is not only
that he lacks the blessedness of the Christian revelation,
but he has not God — he has no part nor lot with God at
all. The Old Testament saints had God variously re
vealed. They received His word and rejoiced, according
to the measure of their faith, in the truth as God then
made it known to them. But now that Christ is come,
now that the Holy Ghost has been sent down, now that
the unfolding of Christ's personal glory, of His exalta
tion, and of the infinite grace of His work, has been
proclaimed, it is altogether hopeless to seek a cover of
present unbelief under the ignorance of past years. It
is the present unfolding of God's mind that puts every
soul to the test. Therefore not to accept it, and not to
abide in it when it is received, to go back from it or to
transgress, swerving to one side or the other, or aban
doning it, comes to the same substantial sin and ruin.
Ou the other hand, here is the comfort for the elect
lady and her children, and for any one else who cleaves
to the truth. "He that abideth in the doctrine of Christ,
he hath both the Father and the Son." There is great
blessedness in thus abiding, brethren ; it is a grand thing
not to be easily shaken, not to be moved to and fro by
every wind of doctrine, more particularly iii anything
about Christ. Beware of this. Weigh seriously every
thought, no matter from whom it may come — any word

360 INTRODUCTORY LECTURES.
that even seems to turn you away from what you have,
and to weaken the assurance you have from God. Never
allow yourself to be shaken from old truth, if indeed
you have it and know it. At the same time always hold
your soul open for more; and take care that you do
not confound notions you have gathered (perhaps from
tradition, possibly from your own mind) with the truth
of Christ, lest, when the tradition is touched, you may
begin to yield to the spirit of unbelief, and either give
up truth you used (or seemed at least) to hold, or burst
out against the truth of God in others who know it
better than yourself.
In these things assuredly we need to have the pro
mised guidance of the Holy Ghost. We cannot start
or go on without it, nor would we do so even if we
could. It is the very blessedness of our souls to be
kept by so holy a guide and in safe companionship.
But then, just as in our ordinary walk, if we live in the
Spirit, we must walk in the Spirit ; so also, if we have
been taught of the Spirit, we must go forward and
persevere in the Spirit. This does not in the smaUest
degree clash with " abiding." The only way to be kept
is holding fast what God has really taught us, yet using
this as the groundwork for making progress. Such is
the true way to "abide." "He that abideth in the
doctrine of Christ, he hath both the Father and the
Son." Now that the doctrine of Christ is fully brought
out in the word of God, the more sure it is that there is
nothing to add. Impossible to discover a truth of God
that is not already in the Bible. But there is not a
little to learn which, I am persuaded, is there already.
We must not confound these two things. Who would

THE SECOND EPISTLE OF JOHN. 361
assume that you and I know all that is in the Bible ?
If then a line of truth be pointed out anywhere in
scripture, do not calumniously pretend that it is some
further development, because you have been so dull as
not to see it. It is the very point of faith to know that
as God Himself is infinite, so His word contains bound
less riches for us. There is that which may by the
Holy Ghost be always apprehended more and more
fuUy; and yet after all it is the same holy deposit as
was given to the Christian from the beginning.
The apostle now comes to the practical consequence.
He has laid down the principle in the ninth verse : now
comes the practice. " If there come any unto you, and
bring not this doctrine, receive him not into your house,
neither bid him God speed: for he that biddeth him
God speed is partaker of his evil deeds." Mark how it
is put. It is not — bring not the true humanity, or the
proper Deity ; because Satan might change the doctrine
somewhat, so as to save appearances for the simple.
Therefore it would not do merely to specify some one
particular form of error, because then the devil would
have only to evade that form, and there would be no
resource. But here it stands firm yet comprehensive :
if a man come to you, and does not bring this doctrine
(that is, the doctrine of Christ), do not you receive him.
No matter what may be the particular manner in which
the enemy has warped his soul, and through him dis
honoured Christ ; no matter what may be the peculiar
nature of the false doctrine, — if a man come to you, and
bring not the divinely revealed doctrine, the Holy
Ghost's teaching of Christ in the written word, — "re
ceive him not into your house, neither bid him greeting."

362 INTRODUCTORY LECTURES.
That is to say, do not bid him a common salutation.
There is nothing about "God speed" in the word (xatpav),
though "good speed" might be tolerable. The stronger
terms are merely put in by the English translators. It
was the ordinary form of courteous greeting every day.
This is to my mind a serious thought. Do you think,
my brethren, that we all follow this out as we ought ?
Are we not conscious of shrinking from the cost, and
of a fear if not anxiety lest we should be counted un-
courteous % I can speak for one certainly ; and I doubt
much whether in general we are sufficiently alive to
the solemnity of what Satan is always pursuing. More
particularly let me add, that we stand in a position,
failure in which tends to expose all God's children to
the efforts of the enemy. There are none, I presume,
whom he would so much desire to drag into the mire,
and thus defile the name of Jesus.
If then such an one come, of course without the
doctrine, yet taking the ground of truth, you are to
receive him not. Where ? To the Lord's table ? No ;
this could not have been said to the elect lady and her
children. The exhortation is quite independent of public
fellowship. The question of the Lord's table is not
even raised. They are not even to receive him into
their private house, nor to accost him with common
greeting. Why this most severe and peremptory ex
clusion? "For he that biddeth him greeting" (not so
much as receiving him into the house, but interchanging
words of courtesy with such a man, knowingly, of
course, and deliberately) "is a partaker of bis evil deeds."
You, as a confessor of Christ, put your sanction on this
denier of Christ. You could not do worse except deny

THE SECOND EPISTLE OF JOHN. 363
Christ yourself; indeed, in a certain sense you are more
guilty than even if you were drawn for a time into the
abominable thing yourself, because then you would
be honestly acting out what you had been deceived by
Satan into believing; but the more you hold the true
Christ, if you tamper with those who do not, the more
shameless you are in unfaithfulness to Christ.
To some this may seem strong ; but who has written
it ? who urges it ? Is it a man without God ? Is it
not the Spirit of God who charges us in the name of
the Lord Jesus thus sensitively to feel for the truth of
Christ ? Let us not be deaf to such a claim from such
a person. Let us not reserve our warm feelings for our
friends, and leave only indifference for the name of
Jesus. He that greets kindly the man that brings not
the doctrine of Christ is a traitor to Christ.
Let me here repeat that it is not "God speed," for
this might give a false idea. It sounds as if we were
Wishing him well in his work. This would be commonly
inferred by one unaccustomed to read the language of
the Holy Ghost. But it conveys nothing of the sort —
merely a Greek " good morning " — what would pass in
the current language of the day among one's fellows.
He then who has anything to say to the defamer of
Christ which could be fairly interpreted as a sanction,
let it be ever so small, becomes a partaker of his evil
deeds. It is not a question of being a partner in his
eviL doctrine. The elect lady and her children were of
course believed to hold sound doctrine ; but they are
here peremptorily called to refuse any measure of coun
tenance to one who did not bring the doctrine of Christ
—not only not to receive him into the house, but not

364 INTRODUCTORY LECTURES.
to salute him outside it. It was a part of the loyalty
they owed to Christ.
John concludes thus : " Having many things to write
to you, I would not with paper and ink : but I hope
to come to you, and speak mouth to mouth, that your
joy may be full. The children of thine elect sister
greet thee." There was hearty love, but it was only in
the truth, of which Christ alone is the test and obe
dience the effect.

The third Epistle of John again calls us to weigh
the Lord's admirable wisdom in its address, — " The elder
unto the well-beloved Gaius," — as we have, I trust, been
satisfied of the same in the second Epistle's address to
" the elect lady and her children." Without the third
Epistle we should have an immense loss ; for here too
we may meet the unbelieving slight already noticed in
a scribe of this age by a direct assertion of its living
value. A precious and needed supplement is supplied
especially for these evil days. If we had only the second
Without the third Epistle of John, we should have the
negative side without the positive — the evil warned
against rather than the good enforced. Both are most
needful. What would have been the effect of the second
Epistle of John, if that alone of the two had been ours
at the present moment ? I have sought to show how
admirable it is — matchless for its own purpose — and
impossible to supply its place from any other part of
scripture, yet in thorough accordance with it all. It is
admitted that the principle of the Epistle is found all
through the New Testament ; but the strength of the

THE third epistle OF JOHN. 365
application, the incisive edge of its holy jealousy for
Christ, is only to be found there. Yet, supposing we
had not the third of John, what would be the too sure
effect? I am persuaded we should be in danger of
becoming painfully narrow ; we should be in constant
dread of an antichrist in those that surrounded us ; we
should do little but search with suspicion, lest each new
comer to the house should not bring the doctrine of
Christ. Now we are not called to be thus on tbe watch for
another's evil. We ought never to be suspicious. It is
not faith, but flesh that expects iniquity. On the other
hand, if a man comes and does not bring the doctrine
of Christ, it is not to be branded as suspicion or want
of love if one regard him as antichrist. It is according
to the truth we love, and is the wisdom that comes from
above ; nay, it is real obedience and loyalty to Christ.
But to allow doubts and questions of one who neither
in himself nor in his associations makes bght of Christ's
glory is inexcusable. Here comes one bearing the Lord's
name, not without a Barnabas who knows and can
commend him : to indulge in surmises, if without the
least evidence of this or that about him, is clearly not
according to Christ. It is here, I think, that we may
learn more of the value and special function of this
third Epistle of John, which is as decided in the cherish
ing of warm affections towards the faithful servants of
the Lord, as the second Epistle was peremptory in its
warning against the allowance of the profession of
Christ's name, to shut our eyes to the fact that there
are men who abuse that name to overthrow His person
and truth.

366 INTRODUCTORY LECTURES.
The third Epistle accordingly is not addressed to a
lady and her children. This would not suit its object.
Too often, as we know, ladies and their children want
no exhortation to go forth with sufficiently warm affec
tion after preachers. This is notorious. There are few
more common snares in the church of God than the
undue influence which some exercise, if they do not
seek, over females and young people. I do not speak
of such as seek the conversion of souls, but of those
whose zeal goes forth in unedifying questions which
form pasties, chiefly through the medium of women and
children. Undoubtedly this has always been the case.
If you search through the history of the church, you
wUl invariably find that where men have wrong pur
poses in view, they do not seek intelligent men, — those
who can take and keep their ground, still less those to
whom God has given grace as faithful servants of in
dependent judgment : they shrink from these, and avoid
a conference which might be profitable, getting into
holes and corners, where they can at leisure indoctrinate
their little coteries with the doctrines that they bring
in privily.
Of aU this and more we have had sorrowful ex
perience. It is not a thing we have merely read about
others in bygone days. We have seen and known
it ourselves : its grief we have bitterly felt ; and we
ought to mention this snare, and could not refrain, if
indeed - we have love for the children of God and
jealousy for the glory of Christ. Undoubtedly then it
remains true that there is the solemn fact of Satan's
enmity, and of bis using those who bear the name of
Christ to overthrow His glory, as far as he can. It is

THE THIRD EPISTLE OF JOHN. 367
the Holy Ghost who warns of this, though the word and
experience prove how mighty He is in behalf of the
love and glory of Christ. For indeed there are men
faithful and true to that name ; and we are as much
bound to go forth with loving desire and succour, to
cheer and help them in every way, showing honour to
them,' as again we are responsible that no circumstances,
no past reputation, no present amiability, no ties of
flesh and blood, no consideration of any human sort,
shall weaken our solemn separation from and abhorrence
of that which overthrows Jesus.
This third Epistle then is addressed to Gaius — no
doubt a truly hospitable and gracious man. We all
know too well that men are apt to be somewhat selfish.
Women, as we must be aware, are even by nature
characterised by affection. Men, if they have what one
looks for from them, ought to have a little judgment;
but then their judgment may be warped by selfishness,
though no doubt this may be often concealed, perhaps
from themselves, by pleas of prudence and so forth.
Women, as a class, have warmer and quicker affec
tions. Here then the wisdom of God is very observable. The
kindest of men require to be stirred up, and need to be
exhorted strongly as to what they owe to those who go
forth in the name of the Lord Jesus. With women this
is hardly to be pressed. On the contrary, as a general
rule, they rather call for a little cooling down. But as
for men, I have rarely seen the man that was not in
want of an occasional admonition or encouragement in
this kind of love. Do we not recognize in a new form
the wisdom of our God? "The elder unto the well-

368 INTRODUCTORY LECTURES.
beloved Gains, whom I love in the truth." He was
already a large-hearted man, but he was none the worse
for being somewhat cheered on. There is a danger of
being disheartened in these labours of love. There are
many difficulties and many disappointments, and there
is no man who may not sometimes need a word from
God to keep his courage up, and his confidence in the
Lord, that the springs of his love may flow fresh and
strong. Here we have the fact that to the "well -beloved Gaius"
the apostle writes with this intent. He loved him also
in the truth. Whether it was the elect lady and her
children, or the well-beloved Gaius, it is aU the same
thing. It was not because of his hospitality, but "whom
I love in the truth." No doubt the apostle did much
value his generosity and care; but even in matters
wholly different from those of his second Epistle, the
distinguishing feature which presses on his soul was
this : — " whom I love in the truth." " Beloved, I wish
above all things that thou mayest prosper and be in
health, even as thy soul prospereth." He was not in
different even as to the bodily weU-beiug of Gaius. The
Holy Ghost thus inspires him to write it. It is not a
private letter, nor was it an uninspired codicil added to
what was inspired; but here it stands in a genuine
apostoUc epistle, written by John the elder to his
brother. He wished that he might prosper and be in
health, even as his soul prospered. "For I rejoiced
greatly, when the brethren came and testified of the
truth that is in thee, even as thou walkest in truth. I
have no greater joy than to hear that my children walk
in truth:" It was sweet to the apostle to hear such a

THE THIRD EPISTLE OF JOHN. 369
testimony to the steadfastness of Gaius in the truth, as
it was to hear of all he loved.
"Beloved, thou doest faithfully whatsoever thou doest
to the brethren, and this* strangers." The common text
and our English version seem a little peculiar in the
phraseology here, conveying the idea that these strangers
were not brethren. This clearly was not the intention.
He. has before his mind brethren that were strangers.
It was not merely brethren that lived in the place where
Gaius was : this might be a manifest token of happy
friendship. But there was a greater proof of love and
hospitality in the kindness he practised to stranger
brethren, to Christians whom he did not know. "Which
have borne witness of thy love before the church :
whom if thou bring forward on their journey worthily
of God, thou shalt do well : for on account of the name
they went forth, taking nothing of the Gentiles. We
therefore ought to take up such, that we might be
fellow-helpers to the truth."
This was a special claim on brethren. They did not
throw themselves on man, on the world, on nature, but
on Christ only. It was for His name's sake they went
forth. They looked nowhere else ; and the apostle says,
" We therefore ought to take up such " — not ye but
"we." How beautifully he who lay on Jesus' bosom
puts himself along with Gaius ! Had the apostle been
placed in the same circumstances as Gaius, no doubt he
would have done so ; but his place as apostle did not
absolve him from tbe practical manifestation of love
to servants of the Lord who might be in a position
* The reading of the most ancient and best MSS. and Versions is
tovto (and not as in Text. Rec. dg roiig) £.
2 B

370 INTRODUCTORY LECTURES.
altogether different from his own. That this is the case
is most evident, because in the verse but one before he
says "thou;" in the verse after he says "I." Un
questionably then, when he changes the "thou" either
to "we" or to "I," he means what he says.
Thus we find that if there was sorrow expressed in
the second Epistle at finding the deceivers and the anti
christ seeking an entrance among the simple, in the
third Epistle there is the joy of welcoming these faithful
brethren who went forth for Christ, and his loving
hospitable heart who is thus praised by the Holy Ghost,
and his name indelibly recorded in the scriptures of
truth with theirs as fellow-labourers.
But the bright picture has its shade. " I wrote unto
the church : but Diotrephes, who loveth to have the
pre-eminence among them, receiveth us not. Wherefore,
if I come, I will remember his deeds which he doeth,
prating against us with malicious words : and not con
tent therewith, neither doth he himself receive the
brethren, and forbiddeth them that would, and casteth
them out of the church."
We have another evil designated very clearly here.
Diotrephes is the scriptural example of the clerical
tribe, as contra-distinguished from the ministry of Christ.
There is no service, because there is no love. He is the
representative of the spirit which opposes the free action
of the Holy Ghost, setting itself even against apostolical
authority in order to gain or maintain his own individual
pre-eminence. Self-importance, jealousy of those over us,
impatience of others equally called to serve, scorn of the
assembly, yet sometimes humouring the least worthy for
its own ends — such are the characteristics of clericalism.

THE THIRD EPISTLE OF JOHN. 371
I do not mean in clergymen only ; for there are men of
God incomparably better than their position tends to
make them ; as on the other hand this evil thing is
nowhere so offensive as where the truth that is owned
wholly condemns it.
If Diotrephes had been called to serve the Lord, of
which there is little appearance, were there not hundreds
and thousands not less truly called to the same work as
servants of Christ by a title from Christ not less real
than what he held himself? Was he not bound to
respect the title of others ? You cannot plead the title
of Christ for yourself without maintaining the authority
of Christ for another. He who does so honestly and
truly could not possibly claim an exclusive title. This
was precisely what Diotrephes did, and it is the distinc
tive point of the clerical system. It is not a question
of ministry, nor even of what people call "stated
ministry." Who doubts stated ministry ? At the same
time who can deny that God uses servants of His who
are not stated ? I believe that He maintains His own
title in the church of God to raise a man up to say a
word, and it may be an important word, who might not
be called on to speak again, — only used for a particular
purpose. Go'd of old reserved such a right, and certainly
He has not given it up now: no doubt there is a
variety of ways in which He employs those who may
not have any well defined place in the church of God.
To abolish all these to a dead level for himself to lead
and govern was the unchecked desire of Diotrephes. It is
nothing more, if not less, than we often see now. Sup
posing persons have large gifts, the more can they afford
to give the fullest scope to the lesser gifts ; nor is there
2 B 2

372 INTRODUCTORY LECTURES.
any surer sign of weakness in one's work than any un
willingness to accredit the work of others. He that
values his own call on the Lord's part to serve Him is
bound by all means to hold in His name the door open
for every one that is called to labour. But so Diotrephes
did not. Did he profess to desire only what edified
most, and so set himself against lesser gifts ? He dared
to rise up against the apostle himself. The truth is, he
cared for himself, and loved to have the pre-eminence.
We have no reason to gather that he loved anything or
anybody else. Such was the man who had ventured to
oppose John ; and, as we see, the apostle says he would
remember him. The Lord did not forget it.
But he could not close the Epistle with anything so
painful. Turning to a happier theme, he says, " Beloved,
follow not that which is evil, but that which is good.
He that doeth good is of God : but he that doeth evil
hath not seen God."
How the key-note of the first Epistle is heard right
' through the last ! If there were self-exalting men with
and without gift, office, or influence, others there are of
a different mind. "Demetrius hath good report of all
men, and of the truth itself: yea, and we also bear
record ; and ye know that our record is true."
Then with the salutation he closes. "I had many
things to write to thee, but I wish not with ink and pen
to write to thee : but I hope to see thee, and we will
speak mouth to mouth soon. Peace be to thee. The
friends salute thee. Greet the friends by name." There
are minute differences of interest between this conclu
sion and that of the second Epistle, but I avoid details
and pass on.

the epistle of jude. 373
We enter now on the last of those letters as they
stand in the common Bible, the Epistle of Jude. I
will take this opportunity of instituting briefly a com
parison with part of the second Epistle of Peter, which,
you may remember, I passed over with a partial notice
when discoursing on that subject. Doubts have been
entertained, as most are aware, by men of some learning.
From their similarity in various ways they have con
ceived that Peter must have borrowed from Judas or
Judas from Peter ; and that, in point of fact, if one is
inspired, the other cannot be.
Brethren, this sort of thought and speech is the
result of nothing but unbelieving speculation. And I
will go even farther (for it is a serious thing thus to treat
scripture) : I say that the speculation is as shallow as it
is unbelieving. Although no doubt there are those who
consider themselves to show their superior wisdom by
their doubts, I must take the liberty of saying that to
dispute the inspiration of either 2 Peter or Judas demon
strates their ignorance of both. I do not mean at all to
affirm that those guilty of such license are ignorant on
every subject. Far from it. A person drawn into such
views may be possessed of large and superior informa
tion in what has occupied his life, and there may be
even certain portions of the word of God in which he
is really taught of the Spirit of God. But for all that
these doubts are as unfounded as they are dangerous,
and dishonouring to the Holy Ghost. I am aware that
some names, of great weight among Protestants, as well
as others quite opposed in position, have yielded to
these unworthy questionings of scripture. To this I
refer that those who are present may understand that it

374 INTRODUCTORY LECTURES.
is not for want of examining their objections, and
weighing well what they say against the truth, that I
have ventured to express a severe judgment on their
opinion. I hope to show that Judas has not borrowed from Peter
any more than Peter from Judas, but that both were
inspired men, who wrote in the direct order and power
of the Holy Spirit. I do not at all mean to imply by
this that one did not write before the other, and that
one may not have read what the other wrote. Whether
this were so or not matters little really to the question.
It is plain and demonstrable that the Spirit of God, if
one did know of the other's communication, has taken
good care, while giving a great deal that is common to
both, to give points of difference of the most essential
kind. In point of fact, therefore, the criticism that comes
to the conclusion that the one is borrowed from the
other simply betrays its own blind incompetence. The
differences are as striking at least as the resemblances,
and abundantly show that Judas has not borrowed from
Peter, and that Peter has a line as peculiarly his own as
that of Judas, and not more so.
We have seen in the Epistles of Peter that the lead
ing truth, besides the bringing out of the grace of
Christ, is the righteous government of God under which
the saints are placed. We have seen that this righteous
dealing does not merely affect the saints, but will most
seriously bring the world under its weight before God
has closed the matter. Thus in the second Epistle of
Peter, naturally, where we see the future judgment
carried on even to the end of the thousand years, with
the new heavens and the new earth wherein dwelleth

THE EPISTLE OF JUDE. 375
righteousness, the point from which the Holy Ghost
views matters is men judged according to the principles
of God's righteous government. In the case of Chris
tians all of course flows from and through grace ; but
those that have despised the grace of God wUl not be
able longer to despise His government.
The second Epistle accordingly takes this up, and
shows that as among the Jews there were false prophets,
so now there are false teachers. Of these the Spirit
of God gives some very solemn traits. It is said that
they have brought in damnable heresies, even denying
the sovereign Master that bought them. A word on
this may relieve the minds of persons, to whom it often
seems harsh that the Lord had bought false teachers
and heretics. You must distinguish between being
bought and being redeemed.
It is never taught in Scripture that the Lord redeemed
a heretic, or any other man that was not saved.
There is not a syllable in God's word that enfeebles the
certainty of eternal life for the believer ; but it is none
the less clearly taught there that the Lord has "bought"
every man whatever, saved or not, and believer or not.
The result for man has nothing to do with the Lord's
purchase. He has bought the world and everything that
belongs to it. This is the doctrine everywhere, whether
in parable or in doctrine, whether in gospel or epistle ;
and this is the constant statement of the Spirit. Of
course, therefore, these bad people were bought as well
as the rest.
But redemption is another thought, and so far from
purchase being the same as redemption, the two things
are decidedly in contrast. The object of redemption is

376 INTRODUCTORY LECTURES.
to deliver a person from the power of the adversary, to
bring one who is a captive out of slavery, to set him free
by the ransom paid. This is only true of the believer ; he
alone is brought out of captivity and made free. It is an
efficacious not a nominal deliverance, and belongs only
to faith. It is not merely that there is jpurchase-money ;
this is not enough for redemption, which is a question
of setting a slave or prisoner free, and this is never the
case unless a soul believes in Christ. But it is a different
thing with purchase : you may buy that which is inani
mate, and that which is bought belongs to you indeed,
but possibly for harm and shame. Supposing you could
purchase a person, what is the effect of the transaction ?
You make hiin a slave : thus it is the very reverse of
redemption. Eedemption makes the slave free, but pur
chase makes what you buy your property or your slave.
These two facts are both true of Christians, and meet
in Christ's blood. The Christian is both redeemed and
purchased ; but he alone is redeemed. But besides being
redeemed, he is bought by the blood of Christ, and
therefore it is that he becomes Christ's slave. He is a
bondman of Christ Jesus. Perfectly freed by redemp
tion, he is made thoroughly a slave by purchase ; and
this is precisely the anomaly the natural man never
understands. As for the theologians, some of them are
not natural men ; but one might ask in despair, what it
is they ever seem to understand ? The fact is that they
have so confused the two things as to make the subject
hopeless in their hands.
It is clear that the dispute between those called
Calvinists and the so-called Arminians turns much
on this point, which is then very important. Both of

THE EPISTLE OF JUDE. 377
them agree in the error that redemption and purchase
mean the same thing. The consequence is that they
never can settle the question. The Calvinist is quite
right in his premiss that redemption belongs solely to
the household of faith ; the Arminian is no less right in
his premiss that purchase belongs to every creature
under the effects of sin. But they are both equally
mistaken in assuming them to be the same thing ; and
there they wrangle, as they might for ever, without ad
vancing an inch toward settling the matter, because each
holds a truth that the other denies. The truth in this
question, as in many others which have distracted
Christendom, is that faith receives that which the con
tending parties lose in the dispute; faith bows to the
whole truth, instead of being shut up to a part of it.
Here then in 2 Peter ii. it will be seen that it is only a
question of purchase, which does not imply that these
men were ever born of God.
In the next place we are given to see the effects
of their teaching and conduct: — "And many shall
follow their pernicious ways, by reason of whom the
way of truth shaU be evil spoken of." Next their
covetousness is brought before us, and, more than
this, the certainty that sure judgment awaits them —
that their destruction does not slumber, but is near
and sure. Then Peter says (mark the expression),
"For if God spared not angels that sinned" — it is
simply a question of sinning in this epistle, of right
eousness and unrighteousness — "but cast them down
to hell, and delivered them to chains of darkness, to
he reserved for judgment; and spared not the old
world, but saved Noah, one of eight, a preacher of

378 INTRODUCTORY LECTURES.
righteousness, bringing in the flood upon the world of
the ungodly," &c. These are the topics with Peter, even
sin and unrighteousness. Hence he speaks of God who,
" turning the cities of Sodom and Gomorrah into ashes,
condemned them with an overthrow, making them an
ensample unto those that after should live ungodly ; and
delivered just Lot" (it is righteousness again), "dis
tressed with the filthy conversation of the godless : (for
the righteous man dwelling among them, in seeing and
hearing, vexed his righteous soul from day to day with
their lawless deeds)." Nor is this more than the begin
ning, not the end. They were accordingly reserved for
a still greater punishment by and by. This is what is
traced more particularly throughout the Epistle on the
vastest scale, and finally in the next chapter.
But in Judas we may see a wholly different character
of evil. " Jude, the servant of Jesus Christ, and
brother of James, to the called that are sanctified by
God the Father, and preserved in Jesus Christ : mercy
to you, and peace, and love, be multiplied." Though
professedly the epistle of Judas is to the saints at large,
the Holy Ghost brings in the same wish of mercy as
is more usually addressed to an individual soul. In
fact this Epistle does individualize the saints, and it
is of the utmost importance to look at truth for the
individual in this place, and to lay hold of it for our
own souls. "Beloved, when I gave all diligence to
write unto you of the common salvation, it was need
ful for me to write to you, and exhort you that ye
should earnestly contend for the faith which was once
delivered to the saints." This is not so much the case
with Peter ; he does not speak of any such contention.

THE EPISTLE OF JUDE. 379
"For there are certain men crept in unawares, who were
before of old marked out for this sentence, ungodly
men." Mark, it is not merely sin, or unrighteousness :
here are seen "ungodly men, turning the grace of our
God ;" for it is not men's righteousness here, nor His
righteous government. The evil is " turning the grace
of our God into lasciviousness, and denying " the only
Sovereign Master, " and our Lord Jesus Christ."
Thus the measure of likeness makes the real difference
between the Epistles far more striking than if this Epistle
had been written without any points of contact with
the other. Of one thing we may be sure, that whether
or not Peter referred to Judas, or Judas to Peter, the
Holy Ghost had both in view, and distributed to each
as He would; and there are no finer samples of the
action of the Holy Ghost in the touching of similar
lines of truth, and at the same time of converging with
the most consummate wisdom, and the most admirable
delicacy of expression as well as of truth, than these
two Epistles, that treat of the existent and coming evil
under different points of view. Supposing two persons
take totally different lines, it is evident that nothing is
easier than for each to pursue his own line; but suppos
ing they come continually close together, it is plain that
there is far more difficulty to preserve intact the truth
that is given to each. The latter is the case with Peter
and Judas : but the Holy Ghost has done the work to
perfection. "I will therefore put you in remembrance, though
once for all knowing all things, how that the Lord,
having saved a people out of the land of Egypt, in the
second place destroyed them that believed not."

380 INTRODUCTORY LECTURES.
There is not a word about this in Peter. Why here ?
Because what the apostle Judas is showing is not merely
unrighteousness in conduct, but the abandonment of a
position of grace, and the virtual turning it into lascivi
ousness. In fact the grand subject of Peter in his second
Epistle is unrighteousness; the distinctive subject of
Judas is not this but apostacy (that is, a departure from
the place that the grace of God gives at any given time
to His own people). Accordingly the warning is founded
on a saved people in the next place destroyed, as with
Israel brought out of Egypt. It was not persons that be
haved badly, but a deadlier evil ; they did not believe ;
they abandoned His truth and ways. "And angels who
kept not their first estate, but left their own habitation,
he hath in keeping in everlasting chains under darkness
unto the judgment of the great day."
There again it is the same principle. This makes it
all the more striking, inasmuch as Peter speaks of
angels too, but not at all from the same point of view.
In Peter's case it is simply said that God spared not the
angels who sinned, without a word about leaving their
first estate or not keeping it. Judas speaks of " angels
which kept not their first estate, but left their own
habitation." They apostatized also, and in this case the
terms are excessively strong, as the guilt is yet worse.
And now comes another example from among men,
and this too used by Peter. When I say used by Peter,
I do not pretend to attempt to decide the time when the
two Epistles were written ; nor does it signify that I am
aware of. Peter says, " And turning the cities of Sodom
and Gomorrah into ashes, condemned them with an
overthrow, making them an ensample unto those that

THE EPISTLE OF JUDE. 381
after should live ungodly." Whereas Judas has it: "Even
as Sodom and Gomorrah, and the cities about them in
bke manner, giving themselves over to fornication, and
going after other flesh, are set forth for an example,
suffering the judgment of eternal fire." In this case
it is evident that it is a breaking out, not merely into
sin, but into that which was beyond measure flagrant,
not evil alone, but contrary even to fallen nature. This
is what is spoken of here. The very same persons are
described in a different manner, according to the object
of the Holy Ghost.
So again as to the conduct of the angels. By Peter
it is said, " Whereas angels, which are greater in power
and might, bring not raUing accusation against them
before the Lord." Judas gives us the more specific charge
rather than their general delinquency : " Likewise also
these filthy dreamers defile the flesh, despise dominion,
and speak evil of dignities. Yet Michael the archangel,
when contending with the devU he disputed about the
body of Moses, durst not bring against him a raUing
accusation, but said, The Lord rebuke thee."
Thus it is evident that in every instance Peter takes
up the broad ground of righteousness and unrighteous
ness, whUe Judas singles out the special character of
departure from the truth and perversion of the grace of
God (that is, apostacy in short).
But there is another difference too. They both treat
of the coming of the Lord: only Peter, true to his charac
ter, takes the largest and most expansive aspect possible.
He, and he alone, embraces within the day of the Lord
the whole of the millennium, and even that which is just
before the millennium, and that which is just after it.

382 INTRODUCTORY LECTURES.
He looks at what immediately precedes the millennium,
because that day really includes divine judgments in
Jerusalem and neighbouring and even distant lands, as
various steps of the preliminary judgment of the quick
(or men found in more or less open rebellion against the
Lord, and despite of His people) before the reign for a
thousand years, properly speaking, begins. The millen
nium follows this epoch, — it may be only a little while
after, but still it is after. So again the dissolution of
the heavens and the earth does not fall within the mil
lennium but afterwards. There will be a short subse
quent space, during which Satan will muster all born
during the thousand years who are not born of God. Fire
will devour the assembled rebels, — the bursting forth
of divine judgment once more on man, until the eter
nal judgment takes its final course, and the heavens and
the earth, then completely consumed, have given place
to the new heavens and the new earth in their fullest
sense. All these vast events are comprehended within
(not the millennium, but) the day of the Lord, either a
little before it in the one case, or a little after it in the
other. This illustrates the immense breadth of Peter. So he
treats moral questions and dispensational changes, re
garding all in this extensive way. But it is otherwise
with Judas, whose pen makes every thing precise, just
as he, and he alone, gives us in a few brief words the
very gall and venom, as it were, of the apostacy. " Woe
to them ! for they have gone in the way of Cain, and
run greedily after the error of Balaam for reward, and
perished in the gainsaying of Core."
The only part of this evil that Peter takes up, because

THE EPISTLE OF JUDE. 383
he merely looks at it broadly and as a question of
righteous government, is the following of Balaam, who
loved the wages of unrighteousness. But here, although
Judas seems to give us more, it is in point of fact all
defined with the greatest possible nicety, the brief
moral history of the apostacy. " These are spots (more
probably, sunken rocks) in your feasts of love, when
they feast with you, feeding themselves without fear :
clouds they are without water, carried along by winds ;
trees of late autumn, without fruit, twice dead, plucked
up by the roots : raging waves of the sea, foaming out
their own shames : wandering stars, to whom is reserved
the blackness of darkness for eternity. And Enoch
also, the seventh from Adam, prophesied as to these,
saying, Behold, the Lord came with his holy myriads, to
execute judgment upon all, and to convince all the un
godly among them of all their ungodly deeds which they
have ungodlily committed, and of all the hard speeches
which ungodly sinners have spoken against him. These
are murmurers, complainers, walking after their lusts ;
and their mouth speaketh great swelling words, having
men's persons in admiration because of advantage. But
ye, beloved, remember the words spoken before of the
apostles of our Lord Jesus Christ; that they told you
there should be mockers in the last time, walking after
their own lusts of ungodliness."
Thus it is not the day of the Lord as in the very
comprehensive application of Peter; but the fact of His
coming and executing judgment on those seized as it
were in flagrant sin, caught in the very act. Judas
looks at a dealing suited and due to apostates.
But there is another point of precision that, absent

384 INTRODUCTORY LECTURES. f
from 2 Peter, is peculiar to Judas. He does not merely
resent the mocking taunt, " Where is the promise of his
presence?" nor explain the delay by His long suffering
and saving of sinners ; he does not merely call on the
saints to walk becomingly in holy conversation and godli
ness, waiting for the new and eternal scene wherein dwells
righteousness. The characteristic word of Judas savours
of special grace. "But ye, beloved, building up your
selves on your most holy faith, praying in the Holy
Ghost, keep yourselves in the love of God, waiting for
the mercy of our Lord Jesus Christ unto eternal life."
This is distinct Christian privilege, and not merely the
necessary godliness which is always binding.
"And of some have compassion, making a difference." *
* It is right to notice, if only in a note, that the manuscripts here
are singularly in conflict as to the readings. The Sinai and the
Vatican, with the corrector of the Rescript of Paris, read iXiarc,
which is only another form of the common reading iXture, " compas
sionate." But there is the awkward repetition of the same word
again as a later clause ; for the older manuscripts present a threefold
division in the sentence. According to the weightiest authorities, it
would seem, on the whole, that it should stand thus : Kai oug p.iv
tXkyxsTs diaKpivofikvovg, ovg dk GbiZ,iTt iK 7rvpbg apTra^ovrtg, o'ijg St
iXian iv <p6@oj, p.iaovvTtg Kal tov airb rrjg aapKog iainXii>iikvov
Xirwva. "And some convict when contending, but others save, snatch
ing them from the fire, and others compassionate in fear, hating even
the garment that is spotted by the flesh." It is curious that Dr. E.
Wells, in his " Help for the more easy and clear understanding of the
Holy Scriptures" (the part containing these Epistles being published at
Oxford, in 1715), adopted this text substantially, which he thus trans
lated : " And some being wavering, rebuke ; and others save, pulling
them out of the fire ; and of others have compassion with fear," &c.
He rejected the twofold division, and corrected the form of single
words mainly on the authority of the Alexandrian MS., with some
others of less weight, confirmed by the Vulgate, the Syriac, and the
Ethiopic Versions. With the exception of the error already pointed
out, the oldest uncials agree, we may say, in the text here presented,

THE EPISTLE OF JUDE. 385
Some complain if there be a making a difference. I
believe, brethren, that, though grace and wisdom be
eminently needed for it, yet there can be no sounder
principle than this. I repeat, however, that necessarily
spiritual discrimination is wanted for each case. God
is faithful, who withholds no good thing, and to the
humble gives more grace. In the long run divinely-
given wisdom becomes more and more apparent in these
matters. " But others save with fear, pulling them out
of the fire; hating even the garment spotted by the
flesh." Then he winds all up by bringing before us our own
blessed position in a manner altogether different from
Peter. "But to him that is able to keep youf from
falling." It is not merely that He is able to bring us
Bave that the Vatican makes, to my mind, a mess by omitting the
first o'ig Si, which seems to have been an unintentional slip, as the
clause is thereby rendered scarce translatable or intelligible. Insert
the words with the Sinai and other ancient MSS., and all is plain.
Hence this is the form of the sentence preferred by Tischendorf and
other modern editors. The nom. SiaKpivopivoi of the received text
(which the English Version follows) can hardly be traced higher than
the ninth century: if it were preferable, the meaning would be as
given there. But if the more ancient reading in the accusative stand,
verse 9 of this Epistle supplies the probable sense here.
In verse 25 p,6vt# (without ao<p<ji brought in from Rom. xvi. 29) is
the right reading, with the very important additions of d.a 'IX. r.
a. 17., and irpb tr. r. ai. Copyists are apt to enlarge and assimilate;
they do not so often, as here, omit.
t Those who idolise a few of the most ancient MSS., to the prac
tical exclusion of other witnesses and internal evidence, would do
well to ponder the fact that the Sinai MS. here joins the Parisian
Rescript, and the Passionei MS. with very many cursives and most
versions in reading vp.ag, "you ;" whilst the Alexandrian reads iifiag,
" us," and the Vatican and the Moscow MS. of Matthaei with more
than thirty cursives give avrovg, "them," to which modern editors
incline.
2 c

386 INTRODUCTORY LECTURES.
into the new heavens and the new earth, which of
course is common to all the people of God, to the
righteous of all times; but here we have the special
inner blessedness of those that wait for Christ, and are
caught up to be with Him where He is. "But to
him that is able to keep you (?) from falling, and to
present faultless before his glory with exultation, to
the only God our Saviour, through Jesus Christ our
Lord, be glory, majesty, might, and authority, from be
fore all eternity, and now and to all the ages. Amen."
This is the Lord, not coming to deal with the wicked,
but to take us up to be with Himself. It is not the
judgment of the unrighteous, nor the righteous govern
ment of the nations on the earth, but specifically the
coining of our Lord Jesus for His saints. Now he
understood how Jesus could manifest Himself to His
own as He does not to the world, not only in the power
of the Holy Ghost while He is away (compare John
xiv. 22), but when He comes again to receive us to
Himself, to be where He is in tbe Father's house.

I have thus closed this sketch of the so-called
Catholic or general Epistles, which, I may be allowed
to say, seems a not very appropriate classification ; for
James expressly addressed the twelve tribes who are in
the dispersion, as Peter the elect sojourners scattered, in
Asia Minor, his second Epistle being expressly said to
be written to the same as the first. Then what is called
the first Epistle general of John has more the air of a
treatise than of an epistle; nor is it clear that it too
did not primarily contemplate believers from among

THE EPISTLE OF JUDE. 387
the Jews, though undoubtedly, like the rest, meant for
the direct instruction of the entire assembly of God.
His second and third Epistles are as distinctly personal
in address as the Epistle of Paul to Philemon. This
may have been Calvin's reason for not including them
in his exposition of the Catholic Epistles : why he did
not write on them at all is less intelligible. It is cer
tainly not because they are not worthy in themselves,
or of slight value to the Christian, not to speak of the
homage due to the revealed word of our God. Why
he did not write on the Eevelation is plain enough:
neither he nor any of the Eeformers had any real
understanding of the book as a whole, though they
were not wrong in applying Babylon to Eome, and
"this in good earnest. The Epistle of Judas is in itself
at least as general as any of those so classed ; but there
seems no reason to doubt that he, like his brother
James, and like Peter, had the circumcision for the
immediate circle of his ministry. John affords most
ground for the inference that the Lord employed him
to be the vehicle of divine messages among the GentUes
also. (See Eev. i. — iii.)
May the Lord bless His own word, and enable us to
prize every tittle of it ; and may it have both attraction
and authority over our souls, who desire to grow in
grace and in the knowledge of Himself !

2 c 2

EX.
THE EEVELATION.

That God should have chosen John to be the instru
ment of communicating the closing volume of the New
Testament is worthy of our consideration. It is not a
new thing for God thus to set out the strongest contrasts
by the same inspired writer. He who was emphatically
the apostle of the uncircumcision was the appointed
witness of Christ to those who had been Jews. The
final and above all the decisive message of grace, which
called the Jews outside all earthly associations to Christ
in heaven, was given neither by Peter nor by James,
and by no other than Paul. So too the witness of grace
and truth which came by Jesus Christ was, in His
mind, if not in man's, the most suited medium for re
vealing the coming judgments of God. In truth, the
moral reason lay in this : that Christ, if rejected as the
object of faith, and the only channel of grace, becomes
an executor of judgment. This we find formally and
doctrinally in his gospel, (chap, v.) And now that grace
and truth were about to be utterly set at naught, as
He Himself had been before by that which bore His
name on tbe earth, John was more than any other
suited to let us see the solemn visions of God avenging

THE REVELATION. 389
the slighted rights of His own Son ; and this, first, by
providential judgments ; lastly, by Christ Himself com
ing in the personal execution of judgment.
Hence, although there are the most complete contrasts
in form, subject, and issues between the gospel and
the revelation of John, after all the person of the Lord
Jesus is pre-eminently kept before us as the object of
God's care and honour in both ; and therefore it is that
even the souls that could not enter into the main
topics of its prophetic visions have always found un
speakable comfort in the various displays of Christ
Himself furnished by this book, especially in times of
trial, rejection and persecution. Who that knows eccle
siastical history, who that has present acquaintance
with souls, is not aware that the saints of God, with
ever so little light, have been exceedingly nourished
and helped by the Apocalypse ; while men of learning
have made it as dry as an old almanac ?
It is " the revelation of Jesus Christ, which God gave
unto hiin." Even in the gospel, which is so fragrant
with His divine love, we have the frequent — not to
say constant — admonition of this remarkable position
which Christ takes. In short He is carefully regarded
as man on earth, as the sent One who lives on account
of the Father — in tbe gospel as a man on earth, in the
revelation as a man most truly wherever He may be
seen, whether in heaven or on earth. This book then
is the revelation of Jesus Christ, "which God gave unto
him." In the gospel it is said, God gives Him to have
life in Himself. Nothing can more demonstrate how
loyally He accepts, and will not speak inconsistently
with, the place of man to which He stooped. For in Him

390 INTRODUCTORY LECTURES.
was life : yea, He was that eternal life which was with
the Father before the worlds were. Nevertheless, hav
ing become a man in divine grace, He speaks according
to that lowly position which He entered here. In glory
it is just the same, as we see in the book before us.
" The revelation of Jesus Christ, which God gave unto
him, to show unto his servants." It is not now to bring
them whether or not servants out of that position or even
worse, and entitling them to take the place of children of
God. This characterises the gospel, because it distinc
tively is the revelation of grace and truth in Jesus
Christ, the only-begotten Son. Here it is what God was
going to do for His glory as the rejected man. He is
going therefore to show unto His "bondmen" — a term
that would suit not only Christians now, but those who
might be in another relationship after we have been
taken away from the world. Hence, evidently, there
is a comprehensive term employed with divine wisdom,
"to show unto his servants things which must shortly
come to pass." It is not to make known what was in
Christ before all worlds, but to disclose tbe great facts
in which God was about to maintain the glory of the
Eirst-begotten, when He introduced Him into the world.
"And he sent and signified it by his angel unto his
servant John."
The angel, it is needless to say, is not without good
reason named in relation to the revelations which God
was here giving. In the gospel we hear of eternal Ufe
in the Son, and this in the grace of God given to the
bebever. There the Holy Ghost was the only one com
petent to minister and effectuate such grace according
to the counsels of God, and in the ordering of His love.

THE REVELATION. 391
But here we have visions — visions of God's judicial
ways — visions of what would call for judgment in the
ever growing iniquity of man. He therefore " sent and
signified this by his angel unto his servant John." It is
another and a remarkable difference. In the gospel John
may speak, but he speaks as one who had seen the Lord,
— as one who could bear his own personal voucher for
whatever he utters. He may speak but seldom of him
self, and this he does so effectually that there are not
wanting those who have questioned whether after all he
were " the disciple whom Jesus loved." Undoubtedly
the inference is mistaken ; still there is no possibility of
charging the writer with putting himself forward in the
manner in which he has written. This is a very signifi
cant circumstance, more particularly as in the epistles,
which contemplate the Christian company or a family or
a friend, the one aim and effort is to place the children
of God in immediate communion through Christ with
Himself: an inspired apostle writes it no doubt, and
the various members of God's family, as weU as the
servants of the Lord, are owned in tbeir place. At the
same time it is manifestly He who is God and Father
instructing, comforting, and admonishing His own.
We have intervention on every side. God gives a re
velation of Jesus ; and Jesus passes it on to His angel, or
rather by His angel to His servant John; and then John
at last sends it to other servants. Thus we have all sorts
of links in the chain. And why so? For it is some
what novel, especially in the New Testament. How
comes this remarkable introduction of God to Jesus,
then from Him through an angel to one servant, who
sends to other servants ? How is it that we here miss

392 INTRODUCTORY LECTURES.
*
that character of direct dealing with us — that immedi-
ateness of address which is found elsewhere? The
reason is as solemn as it is instructive. It is implied
indeed in the analogy of the Old Testament ; for God
did not always address His people there. He did
originally, as for instance in the ten words, though
afterwards in this very particular intervention came
in. But habitually God's messengers were sent to Israel,
even when prophets were raised up. At first all ad
dressed the people in His name. The word of Jehovah
was sent to Jehovah's people. But what au affecting
change took place at length ! The time soon came when
the message was not sent to the people directly. It
was given to a chosen witness — no doubt reaUy meant
for the people, but delivered to Daniel, and only so.
This prepares us for the true meaning of the re
markable change in the Apocalypse as compared with
the rest of the New Testament. When the children of
Israel had hopelessly betrayed the Lord — when their
departure was complete before His eyes — not only in
the first rent-off portion, the ten tribes of Israel, but
even the remaining two, — when there was a stay and a
lengthening of the tranquillity, — when- not only Judah,
but even the house of David, the anointed king, the
last regular link between God and His people, failed,
then we find that God addressed not His people, but
an only chosen faithful servant as His witness. It was
a sure token that all was over for the present, for
any immediateness of communion between God and
His people. God could no longer recognise them as
His own. Applying this to the present time, and our
own circumstances, is it not most grave ? I do not in

THE REVELATION. 393
the least doubt that God proves Himself faithful in the
worst of times. It would be the falsest possible deduc
tion to suppose that Daniel and his three companions,
possibly others also, were not personally as pleasant to
the Lord as David was. Did He not look with ex
ceeding satisfaction in His grace upon that servant
who felt and answered to His own feelings about His
people? It was precisely because He did that Daniel
received so exceptional an honour. In a certain sense it
was better to be a Daniel in the midst of ruin than to
have had the best position when times were prosperpus,
and when things looked fair. It was a greater proof of
fidelity when all was out of course to stand faithful
than to be faithful when all things were regular. Thus
grace is always equal to every difficulty.
But it is a solemn thing to feel that such a crisis was
even then come, as far as regarded the church of God
here below. John stands in a position analogous to
Daniel; he becomes now the object of the communi
cations of the Lord Jesus, not that which still bore the
name of the Lord here below. However the grace of
the Lord might act, however He might animate as well
as warn, still the address is made directly to His servant
John, and not to the church ; and even where we have
addresses, as we shall find afterwards in the second and
third chapters, they are not immediately to the churches,
hut sent to their angels. It is manifest that all carries
out the same solemn impression.
John then, as it is said, "testified the word of God,
and the testimony of Jesus Christ." But this is here
restricted : it does not mean the truth in general, nor
the gospel in particular, though we cannot doubt that

394 INTRODUCTORY LECTURES.
John did preach the gospel, and did nourish the church
of God in all His revealed truth; but this is not the
subject of the Apocalypse, nor the meaning of our text.
All is here limited to what he saw. This is of import
ance to apprehend the scope of the passage and the
character of the book. We may safely strike out the
word "and," if we respect the best authorities. The
meaning then is that John testified the word of God
and the testimony of Jesus Christ. But how are we to
describe or understand "the word of God"? Is it any
special part, or the word of God as a whole? What
exactly is meant by "the word of God, and the testimony
of Jesus Christ" in this connexion? The answer is
given by the last clause when " and " is taken away :—
the visions that he was going to behold and record in
this book — whatsoever things he saw. Thus, besides
what the apostle had in his ordinary relation with
Christians, and his already lengthened tenure in the
service of Christ, he receives now a new character of
word and testimony.
Accordingly the apocalyptic visions can be slighted
only by ignorant unbelief; for they no less than the
gospel or epistles are here styled "the word of God,
and the testimony of Jesus Christ." They are thus
carefully ushered in, but in that prophetic method
which was morally fitting, in a series of visions which
John saw. This is of so much the greater emphasis,
as it is apparently designed in an express manner to
counteract the tendency (but too common spite of it) to
treat tbe Apocalypse as if it were of doubtful value and
of precarious authority. But no : it is confessed to John
by Jesus as the word of God and His own testimony. We

THE REVELATION. 395
know how many scholars have dared to insult the book
in their folly, as I think we may say, with the justest
rebuke of their offensive language. None the less is it
" the word of God, and the testimony of Jesus Christ,"
even if it consists not of that which ministers directly
to the edification of the Christian in his own position,
but indirectly as announcing the doom of such as despise
God and do their own will in the face of His revelation.
Nevertheless it is God's word and Christ's testimony,
though as a whole composed of visions.
In order to make this more realised by the believers
then or at any other time, be it remarked that we have
another word remarkably annexed which bes altogether
out of the beaten path of the Lord. May we not
presume that it is for the express purpose of graciously
encouraging His servants as well as to anticipate the
doubts and cavils of unbelief? "Blessed is he that
readeth, and they that hear the words of this prophecy,
and keep those things which are written therein."
The stated ground that follows is also to be weighed ;
for it is not, as men often assume, because we are to be
in the predicted circumstances, it is not because the
Ghristian or the church must pass through the troubles
it describes : not a word to this effect is implied, but a
different reason is given. In short, as the book itself
afterwards shows that the church will be on high
outside the scene of its varied troubles and inflicted
judgments, so the motive assigned in the preface is of a
strikingly holy nature, adapted to those who walk by
faith, not by sight, and free from all selfish considera
tions — "for the time is at hand." It is not that the time
is actually come so that we must go through all or any

396 INTRODUCTORY LECTURES.
part ; but the time is at hand. God therefore writes for
our comfort, admonition, and general blessing in what
ever way it may be wanted ; He takes for granted that
we are interested in whatever He has to say to us.
" The time is at hand." It is a false principle therefore
that we can only be profited by that which concerns
ourselves, and supposes us to be in the actual circum
stances described.
Then comes the salutation. Here too all is as pecu
liar as it is suitable to the book on which we enter:
" John to the seven churches which are in Asia." In
no other place do we find anything akin to this. We
read of the saints in one place or another. A particular
assembly, or even the assemblies of a district (Gal. i.),
may be addressed. Never but here occurs an address
to a certain number of assemblies, particularly one so
definite and significant symbolically as seven. Surely
something is meant outside the ordinary course of
things, where so unexampled a style of address is found.
The spiritual usage of seven in prophetic scripture can
not be questioned. Nor is it confined to prophecy, for
the same force holds good wherever symbol is employed.
In typical scripture, as well as in prophecy, seven is the
regular known sign of spiritual completeness. Who
then but uninstructed minds can doubt that the Lord
meant more than the actual assemblies that were ad
dressed in the province of Asia? That letters were written
to literal congregations from Ephesus to Laodicea seems
to be unquestionable; but I cannot doubt that these were
chosen, and the addresses so shaped to them as to bring
before those who have ears to hear the complete circle
of the Lord's testimony here below as long as there

THE REVELATION. 397
should be anything possessed (responsibly if not really)
of a church character. The state of things might be
ever so ruined ; it might be even gross and false (as
much was in several) ; but still there was an ecclesiasti
cal profession if only for His judgment, which we do
not find after chap. iv. No such condition appears after
wards. The Lord no longer dealt so when this kind of
footing vanished for the responsibility of man. In short,
as long as church responsibility exists here below, these
addresses apply, and no longer.
So says he "To the seven churches which are in
Asia: Grace be unto you, and peace, from him which
is, and which was, and which is to come." It is not
"from the God and Father of our Lord Jesus Christ."
The salutation is from God in His own being, the ever-
existing One, He who is, and who was, and who is to
come. This of course connects His present existence
with the future as well as the past. "And from the
seven Spirits which are before his throne." Here again
we find a description of the Holy Ghost decidedly
different from what meets us in the New Testament
generally. The aUusion is clear to Isaiah xi., where the
seven-fold power of the Holy Ghost in government is
described as connected with the person and for the king
dom of the Messiah. "And the Spirit of Jehovah shall
rest," &c. This seems taken up here, and applied in a
far larger way for purposes suitable to the Apocalyptic
prophecy. Indeed the same remark will be found true of
all the use that is made of Old Testament citations and
allusions in the Apocalypse. Constant reference is made
to the law, Psalms, and prophets, but it is never a mere
repetition, as the literalists suppose, of what was found

398 INTRODUCTORY LECTURES.
there. This would be in effect to deprive ourselves of
the Apocalypse, instead of understanding and gathering
its peculiar profit. If one identifies the Jerusalem of
Isaiah with the New Jerusalem of the Eevelation, or
the Babylon of Jeremiah to explain the Apocalyptic
Babylon, it is clear that one simply loses all the special
instruction that God has given us. This is one of the
main sources of confusion on the subject of the Apoc
alypse to this day. At the same time, if we do not
start with the Old Testament revelations of Babylon or
Jerusalem, or the instruction derived from the prophets
generally, we are not prepared for appreciating or even
understanding the Apocalypse as a whole. Thus, either
to dislocate the New absolutely from the Old, or to
see no more than a repetition of the Old in the New, is
an almost equal error. There is a divine link in the
sense as there was in the Spirit's mind an undistin
guished reference; but then the Apocalypse gives it
an incomparably larger range, and a more profound
character. The Apocalypse looks on things after the
Holy Ghost had taken His place in the Christian and
in the church on earth — above aU, after the Son had
appeared, manifested God the Father, and accomplished
redemption here below. Hence all the fulness of divine
light that had come out in Christ's person and work, as
well as by the Spirit in the church of God, is necessary
to be taken into account in order to give the Apocalypse
its just bearing.
The seven Spirits therefore refer, as I believe, to the
Holy Ghost acting in the way of government. It is
the fulness of the Holy Ghost's energy as an overruling
power. What the appbcation of this may be depends

THE REVELATION. 399
on the context where it is used. We shall find it in
relation to Christ dealing with church matters in chap
ter iii. ; we shall find it in His relation to the earth in
chapter v. : but it is always the fulness of the Spirit in
governmental power, and not the same Spirit viewed
in His unity forming the church into one body. This
we have had already in the Pauline epistles, where the
proper sphere of the Christian as a member of Christ's
body is treated especially, and indeed only there.
God as such is then introduced in Old Testament
style and character, but at the same time applied to
New Testament subjects; the Holy Ghost also is simi
larly brought before us. And so too with our Lord
Jesus, as we shall see. Indeed, there is nothing more
remarkable, especially when we bear in mind who the
writer is, than the absence here of His proper relation
ship to the children of God. The revelation of grace is
precisely what is not found in this book. " Jesus Christ"
appears as " the faithful witness." This clearly is what
He was on the earth. In a very different form it is the
topic of John everywhere : we may trace Him as going
up to heaven, where Paul above all contemplated Him
glorified; but John's task is ever to point to Christ in
connection with what He was here below. If he speaks
of Him as the Lamb above, the description is founded
on His being the rejected sufferer on earth. " He is the
faithful witness, the first-begotten of the dead, and the
prince of the kings of the earth ;" — the last displayed
when He comes from heaven to earth, as He stands in
resurrection the first-begotten of the dead. But what
He is in heaven is exactly what is not given here.
There is the most careful exclusion of His heavenly

400 INTRODUCTORY LECTURES.
position from the relationships of the Lord Jesus that
are here brought before us. Even that which connects
Him with the Christian, as the One that intercedes for
him in the presence of God, is here left out, though I
doubt not we may see Him as the angel high priest for
others in chapter viii.
The Lord Jesus, then, is brought before us as man
purposely in the last place. God was announced in His
own everlasting being ; the Holy Ghost in His fulness
of governmental power ; the Lord Jesus in that which
was connected with the earth, even if He were risen
from the dead ; and this put in the last place, because
He is viewed only in an earthly point of view.
But for all that the voice of the Christian is at once
beard — and so much the more remarkably, because it
is one of the few exceptional ripples which cross the
ordinary current of the book at the end, as well as at the
beginning. Thus it is not without example elsewhere ;
but it is not what we hear when we have fairly entered
on the course of the visions. Before they begin the
Christian is heard, as also the bride after they close.
Here the name of Jesus is enough to stir the heart in
a sweet and suited doxology. He may not be described
in His relationships to us, but He who is described is
the one that we love. And so " to him that loveth us "
(for this is the true rendering, and not merely that loved
us) — "To him that loveth 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 be the glory and
the might unto the ages of the ages." And as this is
the heart's outpouring of its own delight in Jesus, so
the next verse gives a warning testimony suitable to the

THE REVELATION. 401
book, lest there should be any weakening of what Jesus
will be to those who stand in no such nearness to Him.
"Behold he cometh with the clouds; and every eye
shall see him, and they which pierced him : and all
kindreds of the earth shall wail because of him." This
has nothing to do with His presence for us ; but after
our own delight and thanksgiving have gone forth
towards Jesus, the testimony to others most suitably
follows the song of praise that had, I may say, involun
tarily burst forth at His name. It is Christ coming in
judgment. He shall be seen by every soul — if there be
any difference — to the sorest anguish above all of those
that pierced Him (i. e. the Jews). "Even so, Amen."
"I am the Alpha and Omega, saith the Lord God,
that is, and that was, and that is to come, the Al
mighty." He who is the first and the last, compre
hending all in communicating His mind, which includes
everything that can be given to man — He it is who here
speaks — the Lord God, the Eternal. He puts His
voucher on the book from the beginning.
Then John describes himself in a manner adapted to
the testimony he is called to render : " I John, your
brother, and companion in the tribulation and kingdom
and patience in Christ Jesus, was in the isle which is
called Patmos, for the word of God, and for the testi
mony of Jesus." It must be evident to a spiritual
mind how remarkably suited all here is to what was
afterwards about to come out. The whole book sup
poses saints in suffering, and this too in the form of
tribulation, with their spiritual experience formed into
the associations of Christ's kingdom rather than those
of His body the church, yet surely suffering on account
2 D

402 INTRODUCTORY LECTURES.
of the word of God and the testimony of Jesus. Par
ticular care is taken here to show it to us. Not that
the full church or Christian relationship was lacking to
John personally; but he stands here a representative
man for others as well as ourselves. While, therefore,
he had all that is properly Christian, he also bad very
special communications of another character for saints
who will follow us at the end of this age. Thus he
introduces himself here, not as a joint partaker of God's
promise in Christ by the gospel, but in His kingdom
and patience in Christ. It is true for us all ; but it is
in harmony with the latter day sufferers, not what
specially linked him with the Christians and the church.
Thus the place taken here is of course that of a
Christian; but that is put forward which belonged to
others who would not be in the same corporate standing
as ourselves. At the same time there is the most
careful guard against the supposition that he was not
in the full enjoyment of his own place in Christ.
This seems to be one reason why it pleased God to
give the visions of this book on the Lord's day. " I was
in the Spirit on the Lord's day." This is the character
istic day of the Christian ; it is the birthday of his
distinctive blessing, and it assuredly ought to he the
especial joy of his heart, not the less because it is the
first day, the resurrection day of grace and new creation,
not the seventh day of creation rest and law.
On that day the inspired writer John was in the
power of the Holy Ghost with a view to take in and
give out the visions he was to see. "And I heard behind
me a great voice as of a trumpet." It was significant, I
think, that the voice was behind him. The main object

THE REVELATION. 403
of all prophecy tended rather to have thrown him for
ward. But before the Spirit of God could fitly launch
him into the visions of the future, there must be a re
trospective glance. In the Spirit he must be, both to
shut out every impression from external objects, and
to give him an entrance into all that God was about
to reveal ; but first of all we should recognise the fact
that it was on the Lord's day ; and next that, before he
was shown what was before, he must turn to the voice
behind him and learn what the Lord judged of that
which bore His name on the earth.
Omit the opening elause and begin, "saying, What
thou seest, write in a roll, and send it to the seven
churches which are in Asia." The reference of the voice
behind is exclusively to the seven churches. When
another subject is about to open, the first voice which
he heard as of a trumpet talking with him said " Come
up hither ;" there is no question then of a voice behind.
He is forward going to look into the future. But there
must first be a retrospective notice, in which the Lord
would pronounce His judgment of that which bore the
name of Christendom here below. " What thou seest,
write in a book, and send it to 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. And I
turned to see the voice which was speaking with me.
And having turned, I saw seven golden lampstands."
We are told afterwards what those meant.
One like the Son of man is next seen " in the midst
of the seven candlesticks," — which, as we are told,
were the seven churches, but these viewed according
2 D 2

404 INTRODUCTORY LECTURES.
to the Lord's mind about them as a standard of divine
righteousness. This is the reason why they were
golden. Not only is the same principle general or con
stant, but it is remarkably characteristic of John's own
writings. For instance, the standard for the Christian
is not in anywise the law (which was so for the Jew);
for us it is Christ Himself, and cannot without loss he
anything else. " He that saith he abideth in him, ought
himself also so to walk" — how? Like an Israelite?
Not at all : the Christian ought to remember that he is
a heavenly man, not an earthly one. He " ought him
self also so to walk even as he (Christ) walked." He is
not under law but under grace. The reason is manifest,
because the way in which we are caUed to walk is
always according to the place and relations in which we
stand. Nothing can be simpler. If I am a servant, I
ought to behave like a servant. If I am a master, the
conduct that might be proper in a servant would not
become me. The mixture of relations is always wrong ;
the oversight of them is loss, their denial ruinous. For
every position we are set in, no matter where it is or
what, there is always the gracious power of God as our
resource; but it is to sustain the person walking in
consonance with the relationship in which God has been
pleased to put him.
We are not now speaking of anything conventional.
Life in Christ, where there is spiritual intelbgence, takes
one out of the vanities of the world in principle. This
remark it may be well to add, because a Christian might
say "As I am a gentleman, I must walk like one, and stiU
better now that I have Christ." But nay, this wUl not
do for Christ. Did He thus walk ? And are you not

THE REVELATION. 405
to walk as He? Do you not in this merely sink to
the world's level ? Are you not just taking advantage of
an earthly position to escape part of what Christ calls
you to ? One knows how readily the heart can thus
escape from what is really the blessedness of the witness
which the Lord has placed in our hands. Is this Christ?
We speak then of what Christ has put us in, not about
nature and its wishes and feelings.. If you have nothing
but nature, it would be intelligible ; but if you have
seen the Son of God and believed in Him, if by grace
you have the same life which was in Him, so that this
thing is true of Him and of you, no possible standard
can suit for you as a Christian short of Christ Himself.
Thus then it is with the seven golden lampstands. All
must be and was measured according to God's own
mind, and the place in which He set the assemblies.
Consistency with Him as a revealed God in Christ is
their rule. Therefore they appear as golden lampstands.
But John saw "in the midst of the [seven] lamp-
stands one like the Son of man, clothed with a garment
down to the foot." There is not now the sign of activity
in service — not the robe tucked up, as often remarked.
The Son of man is seen clad in the flowing robe reach
ing to the feet, and He is "girt about the paps with a
golden girdle. His head and his hairs were white like
wool, as white as snow; and his eyes were as a flame of
fire ; and his feet like unto fine brass, as if they burned
in a furnace ; and his voice as the sound of many waters.
And he had in his right hand seven stars : and out of
his mouth went a sharp two-edged sword : and his coun
tenance was as the sun shineth in his strength."
Here we have to remark that Christ is seen in a

406 INTRODUCTORY LECTURES.
judicial point of view. He is spoken of as Son of man ;
and, as we know, this is the quality in which it is given
Him to execute every kind of judgment. It is expressly
so taught in John's own gospel, (chap, v.) Yet with all
this another feature betrays John, and suits him as the
writer most strikingly. He that is seen as Son of man
is really described with those marks which belong dis
tinctively to the "Ancient of days." Daniel sees the
"Ancient of days" in one way, and the Son of man in quite
another. John sees the Son of man with the qualities
of the Ancient of days. He is man ; but the man seen
then and thus is a divine person, the eternal God Him
self. Now I ask any fair mind, whose style does this
identification of nature suit but the writer that we are
now reading? No doubt, morally speaking, He must
needs execute judgment ; but John could not lose sight
of His divine glory, even where the subject is judg
ment, and the kingdom everywhere prominent.
Another thing is observable, when one looks into
what is said here. A threefold glory of Christ appears:
what is personal ; what is relative ; and finally, what
is official. But there is more also. John says, "And
when I saw him, I fell at his feet as dead. And he laid
his right hand upon me, saying unto me, Fear not ; I
am the first and the last." Such terms alone become
one who is divine. He who is first is necessarily God ;
and He who is first, being God, must certainly be last.
Jesus declares Himself to be all this ; yea, more than
this — " the living one, and I became dead." The phrase
is the strongest possible way of putting the matter.
It is not merely that He died — this is not what He says
here, though it is said elsewhere, and very truly. But

THE REVELATION. 407
He says that He became dead. This seems to imply
His own willingness to die, as indeed He became what
did not belong to Him personally, and what in short
seemed extraordinarily incongruous with the glorious
person that had been already described. This seems
conveyed in the peculiarity of the words : so careful
is the Holy Ghost -to watch over the glory of Christ
even in that which told out the depths of His humilia
tion. " I became dead (records John), and, behold, I
am alive unto the ages of the ages." We must leave
out the word " Amen" — it is spurious, and only mars
the sense.
Let it suffice once for all to hope you will understand
me always to speak of the text on the basis of the
ancient and best authorities. There is positive evidence
of the most convincing and satisfactory kind for the
insertions, omissions, or changes, which may be men
tioned from time to time. Do not imagine that there
is anything like arbitrary innovation in this. The real
innovators were those who departed by slip or by will
from the very words of the Spirit ; and the arbitrariness
now would be in maintaining what has not sufficient
authority, against that which is as certain as can be.
The error then is not in seeking the best supported
text, but in allowing tradition to tie us to comparatively
modern and certainly to corrupted readings. We are
bound in everything to yield to the best authorities.
So in the next words our Lord really says, "And I
have the keys of death and of hades." Not the com
mon text, but this is the true order. No one goes to
hades before he dies — death being in relation to the
hody, hades to the separate spirit.

408 INTRODUCTORY LECTURES.
"Write therefore [which is undoubtedly genuine]
the things which thou hast seen, and the things which
are, and what shall be hereafter." This gives us, as is
obvious and familiar to almost every reader, the three
fold division of the book of Eevelation. The things
that he saw were the glory of Christ in relation to this
book, as described in the first chapter, on which we
have already touched. " The things which are " present
the prolonged condition set forth in the addresses to
the seven churches. The expression is very striking,
because it not unnaturaUy implies that the churches
were somehow to exist continuously. We can see now
why it was. It is very possible, when the epistles were
sent out in the days of John, that no particular em
phasis would be laid on " the things that are ; " but
inasmuch as these things have been going on from that
day to the present, we can see the immense force such
a phrase thereby acquires.
At the same time another way of looking at the
book is by taking " the things that are " as already past
and gone. I do not doubt that God intended this, and
that we are thus given a double aspect of the book.
I have no intention to enter at any length on this way
of looking at the churches as quite by-gone, and the
prophecy as at once flowing on ; but I mention it because
it seems due to truth to name this as well as the other,
according to which "what shall be after these" is when
tbe church condition is no longer applicable at all.
"What shall be after these" must be owned as the true
translation of the words. "Hereafter" gives vagueness :
"after these" makes it precise, and is the plain literal
meaning. " The mystery of tbe seven stars which thou

THE REVELATION. 409
sawest on my right hand, and the seven golden lamp-
stands. The seven stars are angels of the seven churches:
and the seven lampstands are seven churches."
In each letter the Lord addresses " the angel." Who
and what is he ? We never hear of angel as an official
title in the ordinary arrangements of the New Testament.
But it is not at all wonderful as occurring here, where
we do find what is extraordinary. The angel is a term
that suits such a prophetic book as the Eevelation.
Does it mean what we commonly call an angelic being?
Not so, I apprehend, where angels of the churches are
spoken of. If we hear of the Apocalyptic angel of fire,
we readily understand this; and if we hear of the angel
of Jesus Christ as of Jehovah elsewhere, we find no
insuperable difficulty. But it is another thing when we
hear of the angel of this or that assembly. Again, we
can understand an angel employed — a real angelic being
— as the means of communication between the Lord
and His servant John; but it would be harsh to sup
pose that His servant John writes a letter from Christ
to a literal angelic being. This is the difficulty in which
those are involved who suppose that angebc beings
are here meant. I do not believe it. The meaning
appears to be that, as " angel " is used in the sense of
representative, whether an angelic being or not, so in
reference to the assemblies the Lord here avails Himself
of this general truth. An angel setting forth represen
tation (human or not), an ideal representative of each
assembly is meant. In certain cases we know that it
might be a literal representative; for instance, when
John the Baptist sends some of his disciples, there was
a representation of his mind by men. The disciples go

410 INTRODUCTORY LECTURES.
and give the message of him that they followed. But it
assumes a somewhat different shape when it becomes
a question of assemblies which had not been, so far as
we know, sending messengers at all.
If therefore we look at the abstract nature of the
angel of the church, what is implied by the term ? I
take it to be this : that the Lord had in view not neces
sarily an elder, nor a teacher, but one who might be
either or both, and before His mind truly represented,
and was in a special way bound up with the respon
sibility of the state of the assembly. Whoever ' that
might be (one, or perhaps more,) was meant by the
angel. " To the angel of the church in Ephesus write ;
These things saith he that holdeth the seven stars in
his right hand, who walketh in the midst of the seven
golden lampstands." Here we are evidently on broad
ground. The characteristics are general. The first
epistle, the message to the angel of the church in Ephe
sus, looks at the state of the Christian testimony on
the earth in its most comprehensive form, and, as I
suppose, from the days of the apostle John himself.
The Lord accordingly presents Himself with similar
latitude. " He that holdeth the seven stars in his right
hand." It is His position both ministerial and ecclesi
astical — His relationship to the angels, or those that
morally represented the assemblies to His eye, as well as
to the churches themselves. The star is that which acted
on the assembly ; it professedly was the vessel of light
from the Lord for bearing on the condition of the saints
of God. If that light was ineffectual, if there was evil

THE REVELATION. 411
mixed with it, the state of the assembly would partake
of it. If it was bright, the assembly would be elevated
morally thereby. This, I think, is meant. Then, in Him
that held them all in His right hand, and walked in
the midst of the seven golden lampstands, we have
Christ not merely as holding fast those ideal repre
sentatives, but as also taking interest in the assembbes
themselves. In short, it is Christ in His fullest but
most general ministerial and ecclesiastical aspect, viewed,
of course, according to the tenor of the book.
The. state of the church in Ephesus has the same
generality. " I know thy works, and thy labour, and
patience, and that thou canst not bear evU [men] ; and
thou didst try them which say they are apostles and
are not, and didst find them liars." There was faithful
ness, and this very particularly in deabng with the
wickedness which Satan sought to bring in at that time.
The apostles were disappearing, and perhaps had all dis
appeared save John. I do not of course affirm this; but
naturally as the apostles were departing to be with the
Lord, Satan would endeavour to furnish instruments
nothing loth to claim succession. The church in Ephesus
tried these pretended apostles, specially the angel, as
one that helped them much by grace from the Lord.
The star, as we are told here, so far acted upon the
church for good. When thus tried, they tried and found
wanting those who set up to be apostles.
But there is much more here. Persistent faithfulness
aud devotedness stUl characterised them at Ephesus.
" Thou hast patience, and didst bear for my name, and
hast not wearied. But I have against thee, that thou
hast left thy first love." This is the Lord's complaint

412 INTRODUCTORY LECTURES.
against them. It is plain that it is here as ever the first
departure — the most general symptom of declension.
What injures, and finally ruins, is invariably from
within, not from without. In vain does Satan seek to
cast down those who resting on Christ's love have Him
as the loved object of their life and soul. Was it not
thus when the epistle to the Ephesians was written by
Paul ? Had they not left their first love ? It was not
as once. There was faUure in this respect. They had
here relaxed, but not in their works. These went on
diligently, as we learn here. There were works, and
labour, and endurance. But where was the work of
faith ? Where was the labour of love ? Where was the
endurance of hope? That which had produced the
mighty results was no longer active, nor could be. The
effect went on ; the spring was gone. They had abated
in their first love. It was all over with them, unless
they judged themselves, and in the power of the Holy
Ghost Christ regained His place. " Eemember therefore
whence thou art fallen, and repent, and do the first
works ; or else I am coming to thee quickly, and will
remove thy lampstand out of its place, except thou
shalt repent." Whether it be Christ that is represented
or the description of the state of the church, whether it
be the fault that is charged home, or the remedy that is
proposed, whether it be the judgment that is threatened
or the promise that is held out, — all is of the most
general description. So thoroughly does the Lord adhere
to topics of the largest and most common import in the
letter to the angel of the assembly in Ephesus. " But
this thou hast, that thou hatest the deeds of the Nicolai-
tans, which I also hate. He that hath an ear, let him

THE REVELATION. 413
hear what the Spirit saith to the churches. To him that
overcometh will I give to eat of the tree of life, which
is in the paradise of [my] God." Here again it is all
comprehensive. What can be wider than to eat of the
tree of life which is in the paradise of God ?
In the writing to the angel of the church in Smyrna,
a totaUy different state of things meets us. It is essen
tially a special case instead of the general one we have
seen. The Lord was pleased to afflict after the declen
sion from apostobc purity, and above aU from first love.
He allowed all sorts of trial to befall His people by
letting loose the power of Satan, working by Gentile
persecutors. And this is seen to be the occasion of the
letter to the angel of the church in Smyrna. "And these
things saith the First and the Last, who became dead and
lived ; I know [thy works, and] thy tribulation, and thy
poverty, (but thou art rich !) and the blasphemy of them
which say they are Jews and are not, but a synagogue
of Satan." Here observe it is not now a trial by false
apostles. A new evU appears. As long as true apostles
were on earth, Satan was never able to have Judaism
recognized in the church of God. The council in Jeru
salem expressly exempted the Gentiles from being put
under the yoke of law. And the apostle Paul showed
that it was really to annul Christ — to fall from grace —
if the law, introduced either for justification or for a
rule of life, were imposed on the Christian. For justi
fication this is manifest ; for a rule of Ufe it is not so
apparent, but it is just as real a denial of the gospel. If
Christ be the rule of life for the Christian, and the law
be the rule of death for a Jew, it is evident that for a

414 INTRODUCTORY LECTURES.
Christian to abandon that for this tends to apostacy.
The early fathers thus Judaized; and the leaven has
gone on working ever since. To take the position of a
Jew thus is to be one of those that say they are such
and are not, but are alas ! Satan's synagogue.
The Lord here contemplates these evil workers (which
is what the criers of works come to) forming a distinct
party. It is not merely Satan struggling to get in
Judaism, but, as He says here, "the blasphemy" (raibng,
calumny) " from them which say they are Jews, and are
not, but a synagogue of Satan." They have now a com
pact character, and can be spoken of as a synagogue.
It was not merely the tendency of individuals. Indi
viduals there were before, but this is much more. It is
a formed and known party of the highest possible pre
tensions. They set up to be more righteous and holy
than the rest, whom they denounced as Antinomian
because they stood in the true grace of God. They were
themselves corrupters and destroyers of true Christianity
without knowing it. Deceived by Satan, they were his
zealous instruments, so much the more actively deceiv
ing others, because earnest and honest after the flesh.
The patristic party — those commonly caUed "the
Fathers "—seem to be the leaders of the party here
referred to. They have the awful ignominy of Judaizing
the church of God. They have exercised this influence
in all ages, and this is where, as I judge, their formation
as a system is stigmatized by the Lord Jesus Christ.
Offensive against Himself, they were wholly opposed
in principle to grace. Their character is plain. They
dragged down the Christian from his own heavenly
associations to that of a spurious Jew. What is still

THE REVELATION. 415
more in John the significant point, they lost all the
truth of a real life given to us in Christ. Thus whether
it be the depraving of souls or the forming sects after
an earthly mould among those who were heavenly ac
cording to Paul, or whether it be the taking them away
from the life of Christ, and from walking as He walked,
and simply putting them under Jewish ordinances, the
Fathers, I fear, as a class, fully earned the awful dis
tinction here assigned by the Lord.
When man thus regulated after the Jewish pattern,
the whole beauty and aim of the church of God was
ruined in principle. But the point of interest here is,
that succession and ordinances became defined as a
system about this very time. It is the great fact, in
contrast with the inspired epistle, that you find even
among the ante-Nicene Fathers. Here the Lord seems
to me to notice its working at the same time that God
was in a measure using for good those that were faithful
in the heathen persecutions. Even then Satan was not
idle in forming his synagogue " of those that said they
were Jews, and are not." On the other hand Christ said
in view of the sufferer, "Fear none of those things
which thou shalt suffer: behold, the devil shall cast
some of you into prison, that ye may be tried ; and ye
shaU have tribulation ten days." The trial was not un
limited : the Lord defined the term of their endurance.
" Be thou faithful unto death, and I wUl give thee the
crown of Ufe." " He that overcometh shall not be hurt
of the second death." They might be hurt by the first,
they would not be by that which follows and is final.
It is a question of faith in God. Through much tribu
lation we must enter tbe kingdom.

416 INTRODUCTORY LECTURES.
" And to the angel of the church in Pergamos " comes
a very different message. This too is special. " These
things saith he which hath the sharp sword with two
edges ; I know thy works, and where thou dwellest."
It is a serious thing where and how we dwell. " Thou
dwellest even where Satan's throne is." How came
this? One can understand their passing through the
scene of his power, but to be dwelling there is signifi
cant. Did they like to be near a throne, although it
were the throne of Satan — to dwell there? Did they
love the shadow or the glitter of human power ?
Yet the Lord owns whatever is good. " Thou holdest
fast my name, and hast not denied my faith." It is
remarkable that after the greatest persecutions, when
Christendom and even Christians had been seduced into
accepting the patronage of the world, up to that point
there remained real faithfulness in refusing all efforts to
deny the deity of Christ. Under the same Constantine,
who was the instrument of thus casting the world's
shield over Christianity, was the battle fought and won
against the Arian foe. It was under his authority, and
indeed by his call, that the famous council sat at Nicea,
and the faith of the Trinity was publicly established. I
do not mean of course for Christians, who needed no such
bulwark as this, but for Christendom. Thus the creed
commonly called Nicene, which had for its object the
assertion of Christ's consubstantial deity, was published
at this same time. I cannot but think that this state
of things is referred to here : " Thou holdest fast my
name, and hast not denied my faith, even in those days
wherein Antipas was my faithful martyr, who was slain
among you, where Satan dwelleth." What a solemn

THE REVELATION. 417
conjunction, that there should be this close proximity
between Satan's throne without, but withal the mercy
of God stUl maintaining that fundamental faith of
Christ's own personal glory !
" But I have a few things against thee, because thou
hast there them that hold the doctrine of Balaam."
Clericalism came in rapidly after this. The world's
authority brought in worldly objects, and now the
ministry became a clergy, a more or less profitable pro
fession. The framers of this were those that held the
doctrine of Balaam. Simultaneously with this of course
there was the introduction of all kinds of compromise
with the world. The clergy encouraged by a misuse of
scripture every sort of commerce with the world's evil
ways ; as it is said here, " who taught Balak to cast a
stumblingblock before the children of Israel, to eat
things sacrificed to idols, and to commit fornication."
I do not doubt that all this is symbolically expressed.
But the drift is plain enough where the conscience is
not blunted. Where the same evUs exist, and all that
which would keep the church as a chaste virgin espoused
to Christ is gone, no wonder that these warnings are
misunderstood. The world had got in, as it still remains,
and alas ! palliated most by those who owe their pro
fessional status to this frightfully corrupt and corrupting
influence. And the same spirit of unbelief which let
in the mischief keeps it in, decrying the true application
of the two-edged sword now as then. The Christians
were dazzled by the world's power and glory, which was
put forth doubtless in protecting, not themselves only,
but the public faith of Christendom in that day. At
the same time they fataUy compromised Christ by
2 E

418 INTRODUCTORY LECTURES.
alliance with the world, and there followed the practical
return to the world out of which grace bad taken the
church in order to union with Christ in glory.
"So hast thou also them that bold the doctrine of the
Nicolaitans, which thing I hate." The first of these
epistles to the angel of the church in Ephesus denounced
" the deeds of the Nicolaitans ; " but now the iniquity
in question (Antinomianism it would seem) had become
a doctrine. "Eepent; or else I am coming to thee
quickly, and will war against them with the sword of
my mouth." Thus the Lord was no longer fighting in
defence of His own people, nor was He employing the
enemy's hatred and persecution to nip in the bud or
prune evil excrescences. We have seen this just before.
A greater trial appears now. Yet, alas ! the state of
those that bore His own name was such that He was
obliged to deal thus sternly with them.
" He that hath an ear, let him hear what the Spirit .
saith to the churches. To him that overcometh will
I give to eat of the hidden manna." When the church
was seeking the place of public glory, tbe encourage
ment to faith was the hidden manna. Let there be at
least individual even if unvalued faithfulness to the
Lord Jesus. There were, I doubt not, some saints true
to His name, though it was not the time when they
were led or forced into the position of a remnant. It
was not yet a question of coming out from the public
body. There might not be energy of faith for this, but
at any rate fidelity to Christ was not lacking, and where
this was — " To him that overcometh," says the Lord, " I
will give to eat of the hidden manna, and wiU give him
a white stone, and on the stone a new name written,

THE REVELATION. 419
which none knoweth save he that receiveth it." To the
true heart His approval is enough, and sweeter than
triumph before the universe.
Then follows the last of these four churches. "And.
to the angel of the church in Thyatira write." I cannot
doubt that this letter contains an apt adumbration, as
far as could be there in present facts, of what was found
in mediaeval times. "These things saith the Son of
God, who hath his eyes as a flame of fire, and his,
feet like fine brass." Christ is revealed now, not only
in the all- discerning power of moral judgment, but
also judicially prepared to act against evil — " His feet
hke fine brass." "I know thy works, and thy love,
and faith, and service, and patience, and thy last works
(to be) more than the first." There was considerable
devotedness in the middle ages, spite of the darkness
and ignorance that prevaUed in point of doctrine. But
those who loved the Lord showed their love then not so
much by intelbgence in His ways, as by unsparing and
habitual self-denial. I am not now speaking of what
was done out of superstition, either to Mary or the
church, when each was made a sort of bona Bea, but
of the fruit of looking to Christ however simply.
" Notwithstanding I have a few things against thee,
because thou sufferest that woman (perhaps 'thy wife')
Jezebel." Tbis was a new kind of evU altogether. It
is not simply clericabsm now, nor persons holding the
doctrine of Balaam ; but a formal state of things, as the
symbol of a woman regularly represents. Examine
the use of woman symboUcally, and you wiU find, I
bebeve, that this is true. The man is .the agent that
2 e 2

420 INTRODUCTORY LECTURES.
goes forward ; the woman is the state of things that is
produced. Jezebel therefore is the appropriate symbol
now, as Balaam was just before. The activity was in
the clergy, who brought in the basest compromise with
the world, and sold the honour of Christ for silver and
gold, for ease and dignity. Here we find Jezebel later.
This was the pubbc state of things produced in the
middle ages, and tolerated where the Lord was named.
As it is said here, "Because thou sufferest that woman
Jezebel, which calleth herself a prophetess." It is pre
cisely the claim of the so-called church, — the assumption
of permanent infalbbility — the setting up to be a sort
of inspired authority to enunciate doctrine, and to
direct everything in the name of God. Is not this
exactly what Eomanism does ? Does it not then stand
in the place of Jezebel ? — " Who calleth herself a pro
phetess, and teachest and seducest my servants to com
mit fornication, and to eat things sacrificed to idols."
AU was the fruit, doubtless, of what had been works
before, but in far greater maturity now. " And I gave
her space that she should repent; and she wiU not
repent of her fornication. Behold, I wiU cast her into a
bed, and those that commit adultery with her into great
tribulation, except they repent of their deeds. And I
will kill her chUdren with death." Jezebel was a mother
indeed — a holy mother, said the deceivers and deceived.
What said the Lord? what said those who preferred
" great tribulation," rather than commit adultery with •
her ? This flagrant church- world corruption was now a
settled institution. It is no mere transient cloud of
error; it is a body in the highest worldly position — a
queen, but also pretending to the highest spiritual power

THE REVELATION. 421
—a prophetess so-caUed, that was now permanently
settled in Christendom, giving birth to a distinct progeny
of iniquity — " her children." But says He who has eyes
like a flame of fire, "I will kill her chUdren with death;
and all the churches shall know that I am he which
searcheth the reins and hearts : and I will give to each
according to your works."
" But to you I say, the rest (or remnant) in Thyatira."
The remnant is here plain. Thus we must read the text
and translate it. We must leave out " and unto." The
common text which gives rise to the current versions
spoils the sense completely. It is to the rest, or the
remnant in Thyatira, "as many as have not this doctrine,"
that the Lord turns.
Let us weigh a little more these remarkable words.
Here we have for the first time the formal recog
nition of saints not included in the public state of the
assembly, yet not so openly separate as was found at a
later day. Still they become a witnessing body more or
less in spirit, apart from that which set up the highest
pretension but in profoundly wicked communion with
Jezebel, as the Lord judged and stigmatized what man
called "our mother, the holy Catholic church." "To
you I say, the rest in Thyatira, as many as have not
known 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." Thus the Lord speaks with
exceeding tenderness of those that were true to His
name. He did not expect great things from them. I
do not the least doubt that those who are commonly
called the Waldenses and Albigenses, and others per-

422 INTRODUCTORY LECTURES.
haps of similar character, are referred to here. They
were true and ardent, but with no considerable light of
knowledge if measured by a fuller and richer testimony
which the Lord was afterwards to raise up, as foreshown
in the next chapter.
The Lord at the close gives a promise suited to the
condition. " He that overcometh, and he that keepeth
my works unto the end, to him wUl I give power over
the nations." This wicked Jezebel not only persecuted
the true saints of the Lord, but sought universal supre
macy — a world-wide dominion over souls. The Lord
bids them in effect to have nothing to do with her, and
He will give the true power when He takes it Himself.
Let them abide in the place of patience, even though
there be tribulation, as there must be if they are content
to endure for Christ's sake now. "But he that over
cometh, and he that keepeth my works unto the end, to
him wUl I give power over the nations: and he shall
rule them with a rod of iron ; as a vessel of the potter
shall they be broken to shivers : even as I received of
my Father." The faithful will share Christ's power at
His coming, and be associated with Himself in His
kingdom. But even this is not enough for grace. "And
I will give him the morning star." This is not asso
ciation with Christ' in His public reign, but in that
which is proper to Him above the world altogether.
The heavenly hope of being with Christ is promised
as well as part in the kingdom.
And here, it has been well observed, a notable change
takes place. The call to bear begins to follow the
promise, instead of being before it. Tbe reason is that

THE REVELATION. 423
a remnant is now formed. This does not go along with
the public state of the church now. The Lord thence
forth puts the promise first, and this apparently because
there is no use longer to expect the church as a whole
to receive it. The address is to the overcomer, who is
accordingly put before the call to hear. In the three
previous churches it may be noticed, the call to hear is
first, because the Lord is still dealing with the general
conscience of the church. This is given up now. There
is a remnant only that overcome, and the promise is for
them. The Lord simply takes notice of these in His call.
As for others it is all over with them.
Accordingly the division of the next chapter (iii.)
seems to be happy at this point. There is an immense
change in turning to the last three churches. The
ground of such a thought lies in the fact that the intro
duction to Sardis indicates the Lord beginning again
a new state of things. The ancient ecclesiastical or
catholic phase of the church terminates with Thyatira :
nevertheless Thyatira in this has the peculiar trait that
it is the close of the public state of the church, and the
beginning of those conditions which go on till the
Lord's coming. Thyatira, I have no doubt, contains
within it the mystic representative of Eomanism. This
can hardly be denied to Jezebel at least ; whilst " the
remnant" represents those who, without being Pro
testants, form a witnessing company apart from popery,
yet before the rise of Protestantism. The beginning of
the third chapter introduces the protestant state of
things. Thus we have had the general condition falling into

424 INTRODUCTORY LECTURES.
decline; we have had the early persecution from the
heathen ; we have had the power of the world patron
izing the church ; and we have had finally Eomanism,
which alone (from the aUusion to Christ's coming) is
supposed to go on to the end.
"And to the angel of the church in Sardis write;
These things saith he that hath the seven Spirits of
God, and the seven stars." There is an evident allusion
to the manner in which the Lord presented Himself to
the church in Ephesus. Ephesus was the first presen
tation of the general public state. Sardis gives the rise
of the new state of things, not strictly ecclesiastical —
the Lord acting in the way of testimony, and not so
much in ecclesiastical order. Hence it is not said here
that He walks in the midst of the seven lampstands :
that was ecclesiastical strictly. But here He has the seven
Spirits of God. He is God. All power, all governing
might, is in His hands, and the seven stars, that is to
say, all the instrumental means by which He acts upon
the church. " I Jriiow thy works, that thou hast a name
that thou livest, and art dead." Such is Protestantism.
"Be watchful, and strengthen the things which remain,
that are ready to die : for I have not found thy works
perfect before God." Hence what judges Protestant
ism is this, that they have the testimony of God's
word much more fully than those who had sunk into
the mere ecclesiastical formalism of the middle ages.
There tbe word of God bad been kept away, because
the clergy and the word of God can never go together
thoroughly. It is, and always must be, the effect of the
clerical principle to substitute the authority of man,

THE REVELATION. 425
more or less, for that of the Lord, and to weaken and
hinder the immediate action of the Spirit by the word
of God on the conscience. I am speaking not of indi
vidual clergymen at all, but of 'clericalism wherever
found, Catholic or denominational, nationaUst or dis
senting. But the Protestant principle is a very different one.
People may not be true to their principles, and often
are not. Still, after all, one of the grand points fought
for at the Eeformation, and gained for Protestantism,
whatever might be its defects, was this ; — that man was
put fairly, freely, and openly in presence of the Bible.
God's word was there to deal with human conscience.
I do not speak of justification by faith ; for even Luther,
as I think, never got thoroughly clear as to the truth
of it. And though Catholics are miserably deluded,
Protestants do not understand justification to this day.
They have the truth in a measure, but not so as to
clear souls from bondage, or bring them distinctly into
liberty, peace, and the power of the Spirit. Even
Luther never had peace in his soul, as the settled state
in which he walked. We have most of us heard what
conflicts he had, and not merely at the beginning of
his career but to the end. I do not mean conflicts
about the church, but about his soul. It is needless
here to cite passages from his extant writings, which
prove how sorely he was tried by inward conflicts of
unbelief, which amply prove how far he was from the
calm enjoyment of the peace of the gospel; but it is
an error to impute them in themselves to any other
cause than a lack of clear knowledge of grace. In such
a state, all sorts of things may trouble the man who

426 INTRODUCTORY LECTURES.
cannot rest without a question on the Lord, no matter
how able and honoured he may be. I am sure Luther
is one from whom we may all learn much; whose
courage, faithfulness, self-renunciation, and endurance
are edifying and instructive. At tbe same time it is
useless to blink the fact : energetic as he was and used
of God largely, he was far behind in the understanding
both of the church and of the gospel.
Yet, spite of drawbacks, an open Bible was won for
God's children in particular, and for man also. This
very thing condemned the state of Protestantism that
resulted; because, while it was freely read, there was
scarce any thought of forming all upon the Bible, and
regulating all by it. Nothing is more common among
Protestants, than to admit a thing to be perfectly true
because it is in the word of God, without the smallest
intention or thought of acting upon it. Is not this a
very serious fact? The Eomanists are in general too
ignorant to know what is or is not in the Bible. Except
the common -places of controversy with Protestants,
they know little of Scripture. TeU them that this or
that is to be found in the Bible, and they look amazed.
They may not know it as a whole, having never read
it save (?) under the eye of the directing priest, their con
fessor. The Protestant reads the Bible more at liberty,
which is a real good and precious boon ; but for this very
reason, the Protestant incurs no Ught responsibility.
" I have not found thy works perfect before my God.
Eemember therefore how thou hast received and heard,
and hold fast, and repent. If therefore thou shalt not
watch, I will come on thee as a thief." It is a sweep
ing intimation of the very same way in which the Lord

THE REVELATION. 427
threatens to come on the world. Now if there be in
the state of Protestantism one thing more marked than
another, it is that they always faU back on the world to
debver themselves from the power of the priest or the
church. This has ever been the chief snare, as it is now.
If even what belongs to the world be touched, they are
in no small agitation about it. I am far from saying
this because I do not feel for them much. Nor is it
that I have any doubt that it is a great sin to wipe
off all public recognition of God in the world. Impos
sible to bebeve that e.g. the unblushing worldliness one
sees in the combination of Dissenters with Papists and
infidels springs from just, pure, holy, and unselfish
motives. It is rather to be imputed to tbe encroaching
spirit of infidelity, where there is not also a truckling
to superstition. Doubtless tbe infidels hope to gain the
day, as the superstitious are very confident on their
part ; but the truth of it is that the devil will get the
upper hand to the destruction of them both, and then
find that the Lord will appear in His day for His own
judgment of all the adversaries.
The Lord then warns the angel at Sardis, that if he
should not watch, He Himself will come on him as a
thief, and he shall not know what hour Christ will come
on him. This is not at all the way in which His coming
is spoken of for His own. They are waiting for Him —
expectantly without such an idea as His thief-like sur
prise. How can it surprise those who are ever awaiting
Him ? His coming is their joy, and for this they watch
more than watchman for the dawn. The figure of the
thief can be employed only for the world or the worldly-
minded. So solemnly then does this language suppose

428 INTRODUCTORY LECTURES.
that the assembly at Sardis have passed out of the
practical attitude of waiting for the Lord as a loved
object. All intimates that they are in great, and no
doubt just, dread of Him as a judge. They have slipped
into the world, and share its fears and anxieties. They
have lost the sense of Christ's peace left with them.
They have not the joy of His coming for them in perfect
love, to receive to Himself those whom He loves. The
unwelcome visitation of a thief would be utterly incon
gruous if they were enjoying the sweet hope according
to His own word, that He is coming for them quickly.
He that overcomes should be clothed in white,, for
there were a few in Sardis who had not defiled their
garments, and who should thus walk with Him in white ;
because they are worthy. This has been always the
case. Precious souls are there, and our happy service
is to help these then, if we can, to a better knowledge
of His grace, — not, of course, to make light of their
being where they are, or of their doing what they do,
yet in the fuUest love to feel about them as the Lord
does. "He that overcometh, — he shall be clothed in
white raiment ; and I will not blot his name out of
the book of life, and wiU confess his name before my
Father, and before his' angels."
In the next place comes Philadelphia. "And to the
angel of the church in Philadelphia write ; These things
saith he that is holy, he that is true, he that hath the
key of David, he that openeth, and no man shall shut ;
and shutteth, and no man shall open." Every word of
Christ's presentation of Himself differs from the view
of Him given in chapter i. This marks particularly the

THE REVELATION. 429
change in the chapter, and especially in the part before us.
The address to Sardis also, although allusive to that of
Ephesus, is nevertheless no less clearly meant to stand
contrasted with it. It is a recommencement, and so far
is analogous with that to Ephesus : stiU, the manner in
which the Lord is presented is quite new. His having
the seven Spirits of God was distinct from the Ephesian
picture; nor is anything at all similar in the description
of the Lord Jesus given before. It is a new state of
things ; but when we come to Philadelphia there is far
more evidence of all things new. " These things saith
he that is holy, he that is true." When the Lord is seen
in the vision of chapter i., these are not the ways in
which He is described at all — "He that hath the key
of David."
In the descriptions of the second chapter what
was said about the Lord is a repetition of what was
found in the vision John had just seen. The only
exception is in Thyatira, where He is described as the
Son of God; and, as already remarked, Thyatira is
exactly transitional. It is the beginning of the changed
condition. It is a church state in responsibility though
not in real power, being an ecclesiastical body which
presents horrors in the Lord's eyes, but not without a
remnant dear to Him. This at the same time goes on
down to the end, and brings in the Lord's coming ; for,
it. will be observed, the coming of the Lord is not
introduced in any of the first three, but from Thyatira
it is, because the condition intended goes on to the
coming of the Lord. Ephesus does not, nor Smyrna,
nor Pergamos : the only semblance of it is in threats
of present judgment. Thyatira does, and so Sardis, and
also Philadelphia.

430 INTRODUCTORY LECTURES.
But Philadelphia also prominently brings out the
Lord in person as also in His moral glory. It is now
Christ Himself, and this as One that faith discovers in
new beauty, not dependent merely on visions of glory
which had been seen before, but Christ as He really is in
Himself — " He that is holy, be that is true." But more
than this, it is Christ seen according to the largeness of
His glory. Faith sees that the blessed One, the holy
and the true, is the same that has the key of David.
Old Testament prophecy — dispensational truth — is in
troduced now. It is "he that openeth, and no man
shall shut." There is perfect liberty now — liberty for
service, liberty for every one that belongs to the Lord.
"I have set before thee an open door, and none can shut
it : for thou hast a little strength." They are supposed
to be not marked by such mighty doings, as Sardis
was. Sardis did great exploits, Philadelphia nothing of
the sort. Are we content to be little, my friends? to
be of no esteem in the world ? never to be marked by
anything that men can wonder at or admire ? I am sup
posing now a scale which attracts the world's attention.
This is exactly what is not true of Philadelphia, which
is rather formed after a rejected Christ. We all know
of what small account He was on earth; and so it is
with Philadelphia., Has it no price in His eyes ? " Thou
hast kept my word, and hast not denied my name."
Just as Jesus was marked by valuing the word of God,
and loving it — being the only One that could truly say
to Satan as true of Himself, "Man shaU not live by
bread alone, but by every word that proceedeth out of
the mouth of God," so here Philadelphia is distin
guished by the same living by faith. To some it might

THE REVELATION. 431
appear «, small thing not to deny Christ's name, but
nothing is more precious to the Lord. Once it was a
question of not denying His faith, as was found in
Pergamos; but here it is Himself personally. What He
is is the main point. Mere orthodoxy does not suffice,
but His person, though absent, and the glory due to
Him. "Behold, I wUl make them of the synagogue of Satan,
which say they are Jews, and are not." Is not this the
revival of that dreadful scourge that had afflicted the
early church (even Smyrna)? Have we not heard of
it ? And have we not seen it ourselves ? How comes
it, that for so many hundreds of years only a part of
what the Fathers had laboured at sunk into the minds
of men, a certain portion being rejected, as we know,
by Protestantism ; but now, when God brings out this
fresh testimony, there rises a counter-testimony? Satan
revives the old Judaizing spirit, at the very time that
God re-asserts the true principle of Christian brother
hood, and, above all, makes Christ Himself to be all to
His people. And here we have for our instruction the
fact, that the synagogue of Satan — of those who say
they are Jews, and are not — revives. How stand the
facts ? How are. they even in this country ? What is
commonly caUed Puseyism tends to this ; and that sys
tem is not confined to this country. You must not
think it is merely a question of England; it holds
equally abroad, as in Germany and elsewhere — in fact,
wherever Protestantism is found, and, above all, wher
ever this is provoked, either by scepticism on the one
hand, or on the other by truth that condemns both with
the brightness of heavenly light. In order to defend

432 INTRODUCTORY LECTURES.
themselves on a religious footing, men fall back on a
system of ordinances and of the law. This is, I think,
what is meant by the synagogue of Satan here.
But the Lord will compel the recognition of His own
testimony. I do not say when, where, or how; but as
surely as He lives, will the Lord vindicate the truth He
has given, and the testimony He has raised up for His
name. " I will make them to come and worship before
thy feet, and to know that I have loved thee."
Nor is this all. Not only will the Lord thus vin
dicate what is of Himself, but, as we know, there is an
awful time coining on this world — an hour, as it is said
here, not simply of tribulation, but of temptation or
trial. I am inclined to think that the hour of trial
embraces the whole Apocalyptic period; that is, not
merely the awful time when Satan in a rage is expelled
from on high, and when the beast, energised by him,
rises to his full head of power, but the previous period
of trouble, seduction, and judgment. In short, "the
hour of temptation" is, I conceive, a larger term alto
gether than the "great tribulation" of Eev. vii., and
still more than the unparalleled tribulation which is to
befall the land of Israel. (Dan. xii. Matt. xxiv. Mark
xiii.) If so, how rich and full is the promise : "Because
thou hast kept the word of my patience, I also will
keep thee from the hour of temptation, which shall
come upon all the world, to try them that dwell upon the
earth." In vain men try to escape ! The hour of temp
tation must come upon all. I dare say that some of us
remember when people used to fly to Canada in order
to escape "the great tribulation" which they expected
to fall on the empire of the beast. Men's scheme was

THE REVELATION. 433
a mistake, their flight foolish. The hour of temptation
will catch them, no matter where they may hide. The
hour of temptation shall come upon all the habitable
world, "to try them that dwell upon the earth," be they
where they may.
Who then can escape ? Those who at Christ's call
are caught up to heaven. They will not be in that
hour. It is not only, be it observed, that they will not
be in the place, but they will be kept out of the hour,
of that coming temptation. What a fuU exemption !
Such is the strength of the promise and the blessed
ness of it, that the Lord promises His own to be kept
from the time. The only possible way I can understand
of exempting any from the time is by taking them out
of the scene. The Irvingites used to talk about the Lord
having a little Zoar. It is not at all however a question
of a place of shelter, but of complete removal from the
period that is filled by the great trouble or trial that
will come upon the habitable world. How can this be
secured but by removing them out of the scene before
the time arrives ? Such I believe the promise here to
import. The godly remnant of Jews, having to do with
a special and most fierce but circumscribed tribulation,
have only to flee to the mountains in order to escape
till Jesus appears in glory, to the confusion of their foes.
It is quite another thing for Christians.
" Behold, I come quickly!" There is not a word about
His coming as a thief now, but with joy. The Lord
has revived the true hope of His return ; there are
those who are thus waiting for Christ, and this epistle
seems emphatically to apply to such. " Behold, I come
quickly!" In principle it is true of all that are reilly
2 F

434 INTRODUCTORY LECTURES.
faithful, but there may be Christians, as we know there
are, involved in one or other of the various states which
have been described, and which apparently go on to
the close. It is in vain therefore, to look for a formal
obliteration of these co-ordinate conditions, which can
not be tUl the Lord comes. " Hold that fast which thou
hast, that no man take thy crown. Him that overcometh
will I make a pillar in the temple of my God, and he
shall go no more out : and I will write upon him the
name of my God, and the name of the city of my God,
which is new Jerusalem, which cometh down out of
heaven from my God : and I will write upon him my
new name." He will be as much marked by power in
the day of glory, as by contented weakness in the
present scene of grace.
We have yet the last epistle to the angel of the
church in Laodicea. But of this I would say but a few
words, considering the late hour. The Laodicean picture
is, in my judgment, the result of dislike and contempt
for the testimony that the Lord had previously raised
up. If people despise the truth possessed by those who
are waiting for the Lord, they are in danger of falling
into the awful condition that is here set forth. Christ
is no longer the loved and only object of the heart ; nor
is there the sense of the blessedness of His coming,
which leads into waiting for Him ; still less is there a
glorying in weakness that the power of Christ may rest
on them. There is the desire to be great, to be esteemed
of men, " rich, and increased in goods, and in need of
nothing." You find here a scope, therefore, that leaves
ample room for man. Hence it is that the Lord intro-

THE REVELATION. 435
duces Himself to them as the Amen, — the end of every
thing human, — where all the security is in the faithful
ness of God. He only is " the faithful and true witness."
That is exactly what the church ought to have been and
was not ; and therefore He has to take that place Him
self. It was so before when He was here below in grace,
and now He must resume its power and glory and judg
ment, than which one can hardly conceive a greater and
more solemn rebuke on the condition of those who
ought to have been His witnesses. Besides He is "the
beginning of the creation of God." It is a setting aside
of man altogether ; and the reason is that Laodicea is
the glorification of man and of man's resources in the
church. " I know thy works, that thou art neither cold
nor hot : I would that thou wert cold or hot. So then
because thou art lukewarm, and neither cold nor hot, I
will spue thee out of my mouth." They are neutral in
principle and practice, being half-hearted about Christ.
And I am persuaded there is no place which is more
likely to generate neutrality than a sound and true posi
tion, if there be not self-judgment maintained and godly
sincerity. The more you stand in the forefront of the
battle, with the responsible testimony of God, the more
you have the grace and truth of God brought out before
and by you, if the heart and conscience be not governed
and animated by the power of the Spirit of God, through
that truth and grace that is in Christ, sooner or later,
there wUl be, beyond a question, a lapse back into a
position of neutrality, if not of active enmity. There
will be indifference to all that is good; and the only
kind of zeal, if there be zeal, will be for what is bad.
This is exactly Laodiceanism. " So then because thou
2 r 2

436 INTRODUCTORY LECTURES.
art neither cold nor hot, I will spue thee out of my
mouth. Because thou sayest, I am rich, and increased
in goods, and have need of nothing ; and knowest not
that thou art wretched, and miserable, and poor, and
blind, and naked : I counsel thee to buy of me gold
tried in the fire." They wanted everything that was
precious: — "gold" or divine righteousness in Christ;
" white raiment," that is to say, the righteousnesses of
saints ; " that the shame of thy nakedness do not appear;
and anoint thine eyes with eyesalve, that thou mayest
see." They had lost the very perception of what was
for God. All was dark as to truth, and uncertain as to
moral judgment. Holy separateness and savour were
gone. "As many as I love, I rebuke and chasten: be
zealous therefore, and repent. Behold, I stand at the
door, and knock : if any man hear my voice, and open
the door, I will come in to him, and will sup with him,
and he with me." The Lord presents Himself even there
in the most gracious way to meet their need. But the
utmost promised in the word that closes the epistle goes
not beyond reigning with Him. It is nothing special.
For every one that is in the first resurrection is destined
to reign with Christ, as even will the Jewish sufferers,
earlier or later, under the antichrist. It is all a mistake,
therefore, to suppose that this is a singular distinction.
It amounts to this — that the Lord will hold, after aU,
to His own truth, spite of unfaithfulness. There may be
individual reality even where the associations are miser
ably untoward.

X.

THE EEVELATION.
Chaps, iv.-xi. 18.
We have already seen the bearing of the seven churches
to which the Lord was pleased to send the letters con
tained in the second and third chapters. We have
found, I trust, substantial reason and ample evidence
in their own contents, as well as in the character of the
book itself, to look for a meaning far more comprehen
sive than a literal historical notice of the condition of the
Asiatic churches which were then primarily addressed.
It is, of course, ground well known to all that John wrote
to seven churches ; but that no more was meant than
' the existing assemblies is more than ought to be as
sumed. The septenary number is significant, and the
division of the seven into two parts. Again, the order
of their contents, as weU as their nature severally,
points to the same conclusion. Further, it is plain that
certain phases do not necessarUy abide, while at a
given point in their course the language implies the
state of things meant by them to continue up to Christ's
return. That point is Thyatira, and thenceforward the
same feature is in Sardis, Philadelphia, and of course
Laodicea. Beginning successively, these go on together.
But it is equally remarkable that the first three churches

438 INTRODUCTORY LECTURES.
do not. What I gather from it is, that the three earlier
churches are severed in character from the rest ; for
though aU are alike typical, only the last four are used
as fore-shadows of successive states of things about to
ensue, and then be concurrent up to the Second Advent.
We can easUy understand two things : first, the succes
sion of seven different states represented by those seven
churches ; and, secondly, that of the seven, three passed
away, only retaining a moral bearing ; whereas the last
four have not this only, but a prophetic and succes-
sional bearing, and from the epoch of their appearance,
run along-side of each other till the coming of the
Lord Jesus.
But the remarkable fact which meets us from chap
ter iv. and onward is, that we no longer find any
church condition on the earth. This confirms the same
fact. Had these churches not been meant to have an
application beyond the literal one, how could it be
accounted for ? If, on the other hand, besides that his
torical application, they were meant to be prophetical,
we can easily comprehend that the Lord did address
assemblies then existing, but meant by them to give
views of successional states that should be found up
to the close, when four of these states go on together.
Thyatira brings before us the public character of cor
rupted Christendom — that which is notoriously found
in Popery. Then, again, Sardis is that which is well
known as Protestantism : there might be orthodoxy, but
withal a manifest want of real life and power. This is
followed by the revival of the truth of Christian
brotherhood, with an open door for the work as well as
word of the Lord, and His coming acting powerfully,

THE REVELATION. 439
not merely on the mind as a conviction, but on the
affections as attaching to the Lord Jesus. This is found
in Philadelphia. Then Laodicea shows us the final
state of indifference that would be produced by the
rejection of these warnings and encouragements of the
Lord. From the fourth chapter we have the Spirit of God
leading the prophet into the understanding of not
the church-state, but that which will follow when
churches are no longer before the mind of the Lord —
when it becomes a question of the world, not without
testimonies from God in the midst of gradually swell
ing troubles; but His witnesses henceforward of Jewish
or Gentile character, never more after that of the
church on earth. Believers we do see, of course, — some
of them of the chosen people, others of the nations ; but
we hear of no such church condition as was found in
the second and third chapters. One of the most striking
proofs of the way in which the patent facts of the
word of God are habitually passed over is, that this
has been so constantly overlooked. There have been
hundreds, perhaps thousands, of books written on the
Eevelation, yet it is only of comparatively recent date
that so plain, sure, and grave a feature seems to have been
seen. I speak now from some acquaintance with that
which has been written on the book from the Fathers
down to our own days. As far as I remember, there
does not occur in hundreds of the ablest books about
it which have passed through my hands, the slightest
reference even to this undeniable and important fact
which lies on the surface of the prophecy.
I draw from this nothing complimentary to man's

440 INTRODUCTORY LECTURES.
mind, but the contrary. It loudly confirms those who
are convinced of the necessity of the teaching of the
Holy Ghost, to profit even by what is plain, certain, and
obvious. There is no book so remarkable as the Bible in
this respect: no learning nor acquirement, no brightness
of mind or imagination, will ever, without His power,
enable any soul to seize, enjoy, and use aright its com
munications. They may, no doubt, perceive one fact
here and another there ; but how to employ even these
for good will never be known unless the Spirit of God
give us to look straight to Christ. He that has Christ
before him is soon sensible of a difference of relation
ship and its results. Christ has special ways of dealing
with the church that are suitable to none else. This
closes with the end of the third chapter.
The inference is obvious. New things come before
the Lord, as well as the reader. Now, as notoriously
the great mass of persons who bear the name of the
Lord have assumed, without the smallest proof from
scripture, that the church has always been and always
will be while the work of converting souls proceeds
on earth, it is clear that tbis assumption erects an
impassable barrier against the truth. No wonder
people fail to understand the Bible when they enter
on its study with a principle which opposes at all
points the revealed truth of God. There is no such
notion in the Bible. It is found in no part either of the
Old or of the New Testament ; as little as anywhere else
is it tolerated by the book now before us. Thus we see
churches existing when the book begins ; but they are
found no more, when the introductory portion closes
and the proper prophecy is entered on. A church

THE REVELATION. 441
condition is not, strictly speaking, the subject of pro
phecy, which deals with the world, and shows us divine
judgments coming on its evil, when God is about to
make room for good according to His own mind. Such
is the great theme of the book of Eevelation. But
inasmuch as there were Christian assemblies then, the
Spirit of God is pleased to preface it with a most
remarkable panoramic view of the church condition as
long as it should subsist before the Lord on the earth.
And we have seen this given with the most striking
wisdom, so as to suit at the time of John, yet also as
long as the church goes on always to apply, and in
creasingly, not every part at once, but with sufficient
light to give children of God full satisfaction as to the
mind of the Lord. In fact, it is the same here as in
every other part of scripture : none can really profit
by the word, whether in Genesis or in the Eevelation,
without the Spirit, and this can only be to the glory of
Christ. If this be so, we can understand the vast importance
of the change that is here observable. The prophet
enters by the door into heaven. Of course this was
simply a vision. The power of the Holy Ghost gave
him thus to enter and behold ; it was not a question of
sensible facts. He was immediately in the Spirit, it is
said ; and in heaven he beholds a throne set, and this,
from its effects and surroundings, a judicial throne. It is
not at all the same character of the throne of God as we
know and approach now. We come boldly to the throne
and find grace and mercy to help in time of need. But
we find nothing of the sort here, either in the throne
or in what issues from it. Even a child might read

442 INTRODUCTORY LECTURES.
better the force of the symbols employed for our instruc
tion. What is meant by lightnings and voices and
thunderings ? Is it too much to say that he who could
confound the aspect of the throne in Hebrews iv. with
that of Eevelation iv. must have a singularly constituted
mind ? I cannot understand how any attentive reader
could fail to see the difference, not to speak of one
spiritually taught. Indeed, the amazing thing is, how
any person in his sober senses could conclude that the
two descriptions characterize the same state of things.
They stand really in the strongest possible contrast.
Here we have the throne, not of divine mercy, but
invested with what was proper to Sinai : it discerns,
denounces, and destroys the evil of the earth. Thus it
is the seat and source of judgment on the ungodly. I
admit that it is not yet the throne of the Son of man
reigning over the world. The time is not come at this
point for the church to reign with Christ over the earth.
In chapter v. the reigning over the earth is spoken of as
a future thing ("shall reign over the earth"), and not
yet a fact. Clearly, therefore, we see here a transitional
state of things after the church condition ends, and
before the millennial reign begins. Such is the manifest
truth necessary to understand the Eevelation. As long
as you do not admit this, you will never, in my judg
ment, understand the Apocalypse as a whole
Then we are told that the likeness of Him that sat on
the throne is compared to a jasper and a sardine stone.
This obviously does not refer to the divine essence;
which no creature can approach to or look upon. It is
God's glory so far as He was pleased to allow it to be
made visible to the creature. Consequently it is com-

THE REVELATION. 443
pared to those precious stones of which we hear in the
city afterwards.
But there are other notable features of the throne.
We are told that round about it " there was a rainbow
in sight like an emerald." God marks here His remem
brance of creation. The rainbow is the familiar sign of
the covenant with creation, and it was presented promi
nently to the prophet's mind. The various points
noticed are as in God's mind, not merely as in man's
eyes. Thus the rainbow is not seen in a shower of rain
upon the earth. It is a question of the simple truth
that was set forth by it, and nothing more. So it is
with all the other objects seen in this vision.
Next, " round about the throne were four and twenty
elders." The allusion is evident to the four and twenty
courses of priesthood. Only it will be observed that it
is not the whole number (the twenty-four classes of
men), but simply the chief priests of these courses.
The twenty-four elders, in my opinion, refer to the heads
of the priesthood. Therefore this is of some importance
to bear in mind, because we find subsequently others
that are recognized as priests who were not yet in hea
ven, who indeed were only called out on the earth after
this. Unquestionably these others became priests, hut
no more elders are recognized. No addition is ever
made to the company of elders; they are a fixed number.
Priests there are afterwards, but no heads of priesthood
save these elders.
These heads of priesthood, I have no doubt then, are
the glorified saints above; and in that glorified body,
as I apprehend, are the Old Testament saints as well as
the New. You will see from this, that I am as far as

444 INTRODUCTORY LECTURES.
possible from wishing to undervalue the grace of God
to those of old. It seems to me that there are good
grounds to infer from the prophecy itself that the
twenty-four elders are not merely the church, but all
those saints that rise up at the presence of the Lord
Jesus (as it is written, they that are Christ's at His com
ing or His presence). This is unquestionable to my mind.
The rising from the dead includes all saints up to that
time, and of course, at the same time, tbe change that is
described in the latter part of the sameehapter. (ICor.xv.)
All saints deceased or then alive appear to me meant.
Thus the Old Testament saints and those of the New are
changed ; for the " dead in Christ " ought scarcely to be
limited merely to the body of Christ. But the phrase
" the dead in Christ" means aU that have their relation
ship in Christ, and not merely in Adam ; they did not
die in the flesh, but died in Christ. It is not a question
of Adam the first, but of the Second ; but as the one
embraces all the Adam family, it seems to me the other
should be equally broad. Thus we must leave room in
the twenty-four elders for the glorified, whether in the
Old Testament times or in the New. This does not in
the smallest degree compromise the special character of
the church. It will be shown how remarkably this is
preserved and manifested in a later point of the visions.
At present I merely wish to state briefly what I believe
to be the force of the symbol here.
These twenty-four elders, again, are clothed in white
raiment, as also they have crowns of gold. They are
seated on thrones. It is impossible to apply this to
angelic beings. Angels are never so crowned or en
throned. Nowhere do we bear of an angel called to

THE REVELATION. 445
any such dignity. Power no doubt they might wield,
but never do they reign ; they have the execution of the
will of God in outward things, but never do they ad
minister it after this royal pattern. This is destined
for the glorified saints — for the redeemed, and not for
angels; and this because Christ has given them the
title of grace by His blood. As it was said in a pre
vious chapter, He has made us a kingdom, — priests to
His God and Father. In chapter iv. we have symbols
which answer rather to the kingly title, as in chapter v.
the same persons appear, discharging functions after a
priestly type. In Eevelation iv. the elders are crowned
and enthroned; in chapter v. they have golden vials (or
bowls) of odours (i. e., incense), which are the prayers of
the saints. In the one, therefore, their kingly place is
more involved, — in the other their priestly occupation.
This is never applied to ordinary angels as such. The
only angel ever seen in priestly action is when the Lord
Jesus assumes the character of an angel-priest (chapter
viii.) ; not of course that He becomes a literal angel, but
God was pleased, for reasons of sufficient weight, thus
to represent Him at the altar under the trumpets.
Next we find that attention was directed both to what
characterized the throne judicially, and also to the Holy
Ghost as having a symbolic description suitable to the
scene — seven lamps or torches of fire burning before the
throne, which are the seven Spirits of God. Thus it is
not the Holy Ghost in the gracious power which cha
racterizes His relationship to the church, but in govern
mental judgment, because it is a question of a sinful
guilty world — of the creature, and not the new creation.
So too we see that the four living creatures are brought

446 INTRODUCTORY LECTURES.
before us. " Before the throne," it is written, " there was
a sea of glass like unto crystal." Instead of its being a
laver of water to purify the unclean, it is a sea, not
liquid, but of glass. It is fixed purity now. ' Hence it
is no question of meeting what was contracted in this
defiling world. Those that are here in relation to it have
passed out of their faUure and need ; they are in heaven
and already glorified. And I may just repeat what has
been often said before, that all scripture testifies to
glorified bodies, without a word about glorified spirits.
The twenty-four elders do not mean those members of
Christ who have gone by death into His presence. The
numerical symbol in fact is inconsistent with such an
idea — for this simple reason, that, interpret the twenty-
four as you please, it must mean a complete company.
Now the saints cannot be said to be complete in any
sense whatsoever till Christ have come, who wUl trans
late all the Christians alive then on earth, with all the
saints who had previously fallen asleep in Him, to be
glorified with Himself above.
There is no time that you can look at the departed
spirits, but there are some on earth who require to be
added in order to exhibit the number complete. In
point of fact, so far is scripture from ever representing
the separate condition of the spirits as a complete
state, that its testimony is distinctly adverse. The
church is viewed as in a certain sense complete at any
given moment on the earth, not because of the greater
importance of those who are on the earth compared
with such as are in heaven, but because the Holy
Ghost was sent down from heaven, and is on earth.
This is the reason why, (He being the one bond of the

THE REVELATION. 447
church,) where He is, the church must be. Accordingly
there never can be any complete state of the church at
any given moment in heaven, but on earth rather till
Jesus come. But when we speak of absolute complete
ness, it is clear that this cannot be till the Lord come
and has taken all the heavenly saints out of the world,
and they go up into His presence above. Then there
is completeness; and this is the state that is represented
by the twenty-four elders. So that we have here, there
fore, still more confirmation of what has been already
pressed, — that the entire description pre-supposes tbe
church condition done with, and a new state entered on.
Such is the unforced meaning of this vision of the
blessedness and glory of those who had been on earth,
but are now glorified in heaven. It is a complete com
pany in the fullest sense ; the heads of the heavenly
priesthood. They have passed, therefore, out of the need
of the. washing of water by the word. It is a sea, not
of water, but of glass, bke crystal. This stamps the
fact in a most evident manner.
Further, we have to notice the cherubic symbol.
"And in the midst of the throne, and around the throne,
were four beasts full of eyes before and behind." Thus
there was perfect discernment conferred on them by
God. The Uving creatures I understand to be symbolic
of the agency — whatever may be the agents — that God
employs in the execution of His judicial power. Con
sequently the quaUties of power are those fitting and
necessary for that execution. " The first was like a lion;
the second Uke a calf (a young buU or steer) ; the third
had the face as of a man ; and the fourth was like a
flying eagle." We have thus majestic power, patient

448 INTRODUCTORY LECTURES.
endurance, intelligence, and rapidity, all which enter
into the judicial dealings that follow.
The question arises, and a very interesting one it is,
not what, but who, are these living creatures? We have
seen the qualities in their agency; but who are the
agents i This is a delicate point. At the same time I
think that scripture gives adequate light, as to those
who wait on God, for everything which it is important
for us to know.
It will be observed that in chapter iv. (and it is a
remarkable fact) there are no angels mentioned. You
have the throne of God ; you have the elders, and also
the four living creatures, but not a word about angels.
The living creatures celebrate God, not yet as the Most
High, but as the "Holy, holy, holy, Lord God Almighty,
which was, and is, and is to come." And when they do
thus " give glory and honour and thanks to him that
sat on the throne, who liveth unto the ages of the ages,
the twenty-four elders fall down before him that sat on
the throne, and worship him that liveth unto the ages of
the ages, and cast their crowns before the throne, saying,
Thou art worthy, 0 Lord and our God, to receive glory
and honour and power : for thou createst all things, and
because of thy will they were and were created." I give
it in its exact form. There is this particular stamped on
the elders, that they always speak with understanding.
It will be true in its measure even of the Jewish rem
nant that are to be called after the rapture. They are
designated as "the wise that shall understand :" so we
know from Daniel and others. But the elders have a
higher character, because they invariably enter into the
reason of the thing. This is an exceedingly beautiful

, THE REVELATION. 449
feature, which I suppose also to be connected with the
fact that they are called elders. They are those who
have the mind of Christ. They apprehend the counsels
and ways of God.
In chap. iv. we see that the living creatures and the
elders are closely connected, but no more. We shall
find in chap. v. -that they join together. Not merely
are they connected there but they positively combine.
This is shown us in the case where the Lamb "takes
the book, the four living creatures and four and twenty
elders fell down before the Lamb, having every one of
them harps, and golden vials full of odours, which are
the prayers of saints. And they sing a new song." The
remarkable fact that it is important to heed here is this.
Chapter v. shows us for the first time the Lamb pre
sented distinctly and definitely in the scene. It was
not so even in chapter iv., where we have seen the dis
play of the judicial glory of God in His various earthly
or dispensational characters, save His millennial one,
and of course not His special revelation to us now as
Father. In itself we know that Jehovah God embraces
equally the Father, the Son, and the Holy Ghost. But
here the Holy Ghost is distinctively seen as the seven
Spirits of God under a symbolic guise ; here the Lord
Jesus is not yet discriminated. The glorious vision of
Him who sits on the throne may include therefore both
the Father and the Son ; it is rather God as such, than
the revelation of personality — the general or generic
idea, not personal distinction formally. But in chap. v.
a chaUenge is made which at once displays the worth,
victory, and peace of the Lamb, that holy earth-rejected
Sufferer, whose blood has bought for God those who
2 G

450 INTRODUCTORY LECTURES.
were under the ruin of sin and misery. There is to be
then the full blessing of man and the creature on God's
part, yea, man not only delivered, but even before the
deliverance is displayed led into the understanding of
the mind and will of God. Christ is just as necessarily
the wisdom of God as He is the power of God. With
out Him no creature can apprehend, any more than a
sinner knows salvation without Him. We need, and how
blessed that we have, Christ for everything ! Thus,
whatever the glory of the scene before the prophet in
chapter iv, that which follows shows us the wondrous
person and way in which man is brought into the con
sciousness of the blessing, and the appreciation of the
divine ways and glory.
"And I saw on the right hand of him that sat
on the throne a roll written within and on the back,
sealed with seven seals" (chap. v. 1). The creature
could not open these seals,- — none anywhere. But the
strong angel proclaims, and the Lord Jesus at length
comes forward to answer the proclamation. He takes
up the challenge, appearing after a sufficient space had
proved the impotence of all others. The comfort as
sured to John by the elder is thus justified; for the
elders always understand. And he sees the Lion of the
tribe of Judah to be the Lamb, despised on earth,
exalted in heaven, who advances and takes the roU out
of the right hand of Him that sat on the throne. And
then they all — living creatures and elders together — fell
down before the Lamb with a new song.
It is striking that after this, as we are told, "I saw, and
I heard the voice of many angels round about the throne
and the living creatures and the elders : and the num-

THE REVELATION. 451
ber of them was ten thousand times ten thousand, and
thousands of thousands ;" who said with a loud voice,
"Worthy is the Lamb that was slain to receive power."
Here we have the angels, who are now distinctly
and prominently brought forward. Why is this ? How
comes it that no angels appear in chap. iv. ? And why
is it that we have them in chap. v. ? There is always
the wisest reason in the ways of God of which scripture
speaks, and we are encouraged by the Spirit to enquire
humbly but trustfully. What is marked by it seems to
be this : that the assumption of the book into the hands
of the Lamb, and His preparing to open the seals,
marks a change of administration. Up to that point
of time, angels have held a sort of executory ministry
of power from God. Where judgments were in question,
or other extraordinary intervention on His part, angels
were the instruments ; whereas from this point of time,
it appears to me that the Spirit of God marks the fact
of a vast change, however they may stUl be employed
during the interval of the last of Daniel's seventy weeks.
It is providence yet, not manifested glory.
The title of the glorified saints is thus asserted. We
know for certain, as a matter of doctrine in Heb. ii.,
that the world to come is to be put not under angels
but the redeemed. Here it appears to me that the
seer is admitted to a prophetic glimpse that falls in
with the doctrine of St. Paul. In other words, when
the Lamb is brought definitely into the scene, then, and
not before, we see the elders and the Uving creatures
united in the new song. As one company, they join in
praising the Lamb. They sing, " Thou art worthy, for
thou hast redeemed," and so on. Thus we have them
2 G 2

452 INTRODUCTORY LECTURES.
combined in a new fashion; and, what is more, the
angels are now seen and definitely distinguished. Sup
posing, for instance, that previously, the administration
of judgment was in the hand of angels, it is easily
understood that they would not be distinguished from
the living creatures in chap. iv. ; because, in point of
fact, the living creatures set forth the agencies of God's
executory judgment ; whereas in chap, v., if there be a
change in administration, and the angels that used to
be the executors are no longer so recognised as such in
view of the kingdom, but the power is entrusted to the
hands of the glorified saints, it is simple enough that
the angels fall back, being eclipsed by the heirs, and
no longer in the same position. If previously they
might be understood to be included under the living
creatures, they are henceforward to take their place
simply as angels, and are therefore no longer compre
hended under that symbol. This, the suggestion of
another, appears to commend itself as a true explanation
of the matter.
From this, if correct, as I believe it to be, it follows
that the four living creatures might be at one time
angels, and at another saints. What the symbol sets
forth is not so much the persons that are entrusted
with these judgments, as the character of the agencies
employed. Scripture, however, affords elements to solve
the question, first by the marked absence of angels,
who, as we know, are the beings that God employed in
His providential dealings with the world, and this both
in Old Testament times, and still in the days of the
New Testament. The church is only in course of for
mation; but when it shall be complete, when the

THE REVELATION. 453
glorified saints are caught up, and the First-begotten is
owned in His title, they too will be owned in theirs.
For as the Lord is coming to take visibly the kingdom,
we can readUy understand that the change of adminis
tration is first made manifest in heaven before it is
displayed upon earth. If this be correct, then the
change is marked in chapter v. The general fact is in
chapter iv. ; the approaching change is anticipated in
chapter v. This appears to be the most satisfactory way
of accounting for that which is here brought before us.
All the results are celebrated for every creature when
once the note is struck (ver. 13).
Next we come to the opening of the seals. Chapter
vi. has a character of completeness about it, with this
only exception, — that the seventh seal is the introduction
to the trumpets in the beginning of chap. viu. This does
not call for many words on the present occasion. "And
I saw when the Lamb opened one of the seven seals, and I
heard one of the four living creatures saying as with a
voice of thunder, Come." Ought we to have here, and after
the other three horses, the words " and see"? It appears
that they are wanting in the best text* in aU these pass
ages. In every one of the cases the sentence ought to
be "come." The difference comes to this, that "come and
see" would be addressed to John ; whereas according to
the better MSS. the " come " is addressed by the living
creature to the rider on the horse. Clearly this makes
a considerable difference. One of the living creatures
* Yet in every instance the Sinai MS. supports the inferior copies
against the Alexandrian, and the Kescript of Paris with the better
cursives, &c.

454 INTRODUCTORY LECTURES.
steps forward when the first seal is opened, and says,
Come; and at once comes forth a rider on a white
horse. Let us inquire into the force of each severally. "I saw,
and behold a white horse: and he that sat on it had
a bow ; and a crown was given to him : and he went
(or came) forth conquering and that he might conquer."
It is the answer to the call. The first then comes forth,
and the character of his action is prosperity and conquest.
Everything shows this. It is the earliest state that the
Spirit of God notices as brought about in the world.
After the mighty change we have already seen to have
taken place in heaven, there is a mighty conqueror that
will appear here below. We are all aware that this has
been applied to a great variety of things and persons.
Sometimes it has been supposed to mean the triumphs of
the gospel, sometimes Christ's coming again, and as
often antichrist, and I know not what. But what I
think we may safely gather from it is this, that God
employs a conqueror who wiU carry everything before
him. It is not necessarily by bloodshed, as in the second
seal, which gives us carnage if not civil war. Hence the
rider is not on a white horse, the symbol of victory;
but remounted on another, a red horse, with a commis
sion to kill, and a great sword. Imperial power which
subjugates is meant by the horse in every state ; but in
the first case imperial power seems to subject men blood-
lessly. The measures are so successful — the name itself
carries such weight with it — that, in point of fact, it is
one onward career of conquest without necessarily
involving slaughter. But in the second seal the great

THE REVELATION. 455
point is "that they should slay one another." It was
possibly even civil warfare. There the horse was red.
In the third seal it is a black horse, the colour of
mourning. Accordingly we read now of a chcenix of
wheat for a denarius, and three chcsnixes of barley for
a denarius. That is, the price was the rate of scarcity.
The ordinary price a little while before we know to
have been incomparably less; for notoriously a denarius
would have procured as much as fifteen choenixes.
Now it is needless to say that fifteen times the ordinary
price of wheat would make a serious difference; but
however this may have been, certainly the rate current
in St. John's day is not a question that is easily settled.
Naturally rates differ. The increase of civilization and
other causes tend to make it a little uncertain. That
there is a difficulty in ascertaining with nicety the prices
at this particular epoch is plain from the fact that men
of ability and conscience have supported every possible
variety of opinion — plenty, scarcity, and a fair supply
at a just price; but I do not think it is worth while to
spend more time on the point. The colour of the horse,
to my mind, decisively proves what the nature of the
case is. Mourning would be strange if it were either a
a time of plenty or one governed by a just price; black
suits a time of scarcity. Some will be surprised to hear
that each of these views has had defenders. There are
only three possible ways of taking it ; and each one of
these has had staunch support. Every one of these diffe
rent interpretations has been insisted on by learned men,
who are as liable as others to waver sometimes to one
side, sometimes to another. There is no certainty about
them. The word of God makes the matter plain to a

456 INTRODUCTORY LECTURES.
simple mind. The unlettered in this country or any
other cannot know much details about the price of
barley or wheat at the time of St. John, or later; but
he does see at once that the black colour is significant,
especially as contrasted with white and red, and not at
all indicative of joy or justice, but very naturally of
distress; and therefore he feels bound to take this in
company with the other points of the third horse and
its rider.
The fourth seal was a pale or livid horse, the hue of "
death. Accordingly the name of its rider is Death, and
Hades foUowed with him. To make the force still
plainer, it is said that authority was given to him over
the fourth of the earth, to slay with the sword, and
with hunger, and with death (pestilence perhaps), and
by the beasts of the earth.
The fifth seal shows us souls under the altar, who had
been slain for the word of God, and for their testimony,
who cried aloud for vengeance to the Sovereign Euler.
They are vindicated before God, but must wait : others,
both their fellow-servants and their brethren, must be
killed as they were ere that day comes.
The sixth seal marks a vast convulsion, a partial
answer to the cry as I suppose. Many a person thinks
that those in question are Christians. But if we look
more clearly into the passage, we may learn that this
again confirms the removal of the church to heaven
before this. '' How long, 0 Sovereign, holy and true, dost
thou not judge and avenge our blood on them that dwell
on the earth?" Is this a prayer, or desire according to
the grace of the gospel ? Seasoning is hardly needful on
a point so manifest. I think that any one who under-

THE REVELATION. 457
stands the general drift of the New Testament, and the
special prayers there recorded by the Holy Ghost for
our instruction, would be satisfied but for a false bias
otherwise. Take Stephen's prayer, and our blessed
Lord, the pattern of all that is perfect. On the other
hand we have similar language elsewhere : but where ?
In the Psalms. Thus we have all the evidence that can
be required. The evidence of the New Testament shows
that these are not the sanctioned prayers of the Chris
tian ; the evidence of the Old Testament, that just such
were the prayers of persons whose feelings and experi
ence and desires were founded on Israelitish hopes.
Does not this exactly fall in with what we have
already proved — that the heavenly glorified saints will
have passed out of the scene, and that God will be at
work in the formation of a new testimony, which will of
course have its own peculiarities, — not of course obli
terating the facts of the New Testament, but at the
same time leading the souls of the saints more particu
larly into what was revealed of old, because God is
going to accomplish what was predicted then ? The
time is approaching for God to take the earth. The
great subject of the Old Testament is the earth blessed
under the rule of the heavens, and Christ the head of
both. The earth, and the earthly people Israel, and the
nations, will then enjoy the days of heaven here below.
Accordingly these souls show us their condition and
hopes. They pray for earthly judgments. They desire not
that their enemies should be converted, but that God
should avenge their blood on them. Nothing can be
simpler, or more sure than the inference. "And it was
said unto them, that they should rest yet for a little

458 INTRODUCTORY LECTURES.
season, until both their fellow-servants and their breth
ren, that were to be killed as they were, should be
fulfilled." This is an important intimation, as we shall see from
what follows in the Apocalypse. They are told that
they are not the only band of the faithful who are given
up to a violent end : others must follow later. Till
then, God is not going to appear for the accomplish
ment of that judgment for which they cried. They
must wait therefore for that further, and, as we know,
more furious outburst of persecution. After that, God
will deal with the earth. Thus we have here the latest
persecution, as well as the earlier one, of the Apoca
lyptic period distinctly given. The apostle Paul had
spoken of himself as ready to be offered up : so these
were and are seen therefore under the altar in the vision-
They were renewed indeed, and understood what Israel
ought to do ; but they were clearly not on the ground
of Christian faith and intelligence as we are. Of course
it is a vision, but still a vision with weighty and plain
intimations to us. They had the spirit of prophecy to
form the testimony of Jesus. Judgment yet lingers
till there was the predicted final outpouring of man's
apostate rage, and then the Lord will appear and put
down all enemies.
At the same time, as we have already seen passingly,
the next seal shows that God was not indifferent mean
while. The sixth seal may be regarded as a kind of
immediate consequence of the foregoing cry. When
opened, a vast shaking ensues, — a thorough concussion
of everything above and below, set forth mystically, as
in the previous seals. " The sun became black as sack-

THE REVELATION. 459
cloth of hair, and the whole moon became as blood ; and
the stars of heaven fell on the earth, even as a fig tree,
shaken by a mighty wind, casteth its untimely figs.
And the heaven was removed as a scroll rolled up ; and
every mountain and island were moved out of their
places." This is merely the appearance before the seer
in the vision. We are not to suppose that heaven and
earth will be physically confounded when the prediction
is fulfilled. He saw all this before his eyes as signs, of
which we have to consider the meaning. We have to
find out by their symbolic use elsewhere what is in
tended here by the changes that passed over sun, moon,
stars, and the earth in the vision. And the result of
course depends on our just appbcation of scripture by
the teaching of the Holy Spirit.
Then we are told in plain language, not in figures,
that " the kings of the earth, and the great and the rich,
and the chiliarchs, and the mighty, and every bondman,
and every free man, hid themselves in the dens and in
the rocks of the mountains." This it is well to heed,
because it would be evident that if it meant that the
heaven literally was removed as a scroll, and every
mountain and island was moved out of its place, there
could be no place to bide in. Thus to take it as other
than symbolic represention would be to contradict the
end by the beginning. This, then, is not the true force.
Supposing heaven really to disappear, and the earth to
he moved according to the import of these terms in a
pseudo-literal way, how could the various classes of ter
rified men be saying to the mountains, " Fall on us and
hide us?" It is plain, therefore, that the vision, like
its predecessor, is symbolical ; that the prophet indeed

460 INTRODUCTORY LECTURES.
beheld these objects heavenly and earthly thus darkened
and in confusion ; but that the meaning must be sought
out on the ordinary principles- of interpretation. To
my mind, it represents a complete dislocation of all
authority, high and low — an unexampled convulsion of
all classes of mankind within its own sphere, the effect
of which is to overturn all the foundations of power
and authority in the world, and to fill men's minds
with the apprehension that the day of judgment is
come. It is not the first time indeed that people have so
dreaded, but it will be again worse than it has ever
been. Such is the effect of the sixth seal when its
judgment is accomplished, after the church is taken
away to heaven, and indeed subsequent to a murder
ous persecution of the saints who follow us on earth.
The persecuting powers and those subject to them will
be visited judicially, and there will ensue a complete
disruption of authority on the earth. The rulers will
have misused their power, and now a revolution on a
vast scale takes place. Such seems to me the meaning
of the vision. The effect on men when they see the
total overturning of all that is established in authority
here below will be that they wUl think the day of the
Lord is come. They will say to the mountains and
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 is able to stand?" It is an error to confound
their saying so with God's declaration. It is not He
but they who cry that the great day of tbe wrath is
come. There is no excuse for so mistaken an interpre-

THE REVELATION. 461
tation. It is what these frightened multitudes exclaim ;
but the fact is that the great day does not arrive for a
considerable space afterwards, as the Eevelation itself
clearly proves. The whole matter here is that men are
so alarmed by all this visitation, that they think it must
be His coming day, and they say so. It is very evident
that the great day of His wrath is not yet come, because
a considerable time after this epoch our prophecy
describes the day of His coming. It is described in
chaps, xiv., xvU, and especially xix. When it really
arrives, so infatuated are the men of the world that they
will fight against the Lamb, but the Lamb will overcome
them. Satan will have destroyed their dread when there
is most ground for it.
After this, so far is the great day of His wrath from
being come, that we find in the parenthesis of chap. vii.
God accomplishing mighty works of saving mercy. The
first is the sealing of 144,000 out of the tribes of Israel
by an angel that comes from the sun-rising. Next there
is vouchsafed to the prophet the sight of a crowd of
Gentiles that none could number, " out of every nation,
and tribes, and peoples, and tongues, standing before the
throne, and before the Lamb, clothed with white robes,
and palms in their hands ; and they cry with a loud
voice, saying, Salvation to our God that sitteth on the
throne, and to the Lamb."
Here it is not simply " salvation," but " salvation to
God," in the quality of sitting upon the throne (we have
seen in this book, His judicial throne). In other words,
the ascription could not have been made before chapter
iv. Its tenor supposes a vast change to have taken

462 INTRODUCTORY LECTURES.
place. It is not the fruit of a testimony during all or
many ages. AU this is merely men's imagination, with
out the smallest foundation in scripture. So far from
its being a picture of the redeemed of aU times, it is
expressly said to be a countless throng out of Gentiles
contrasted with Israel, and this in relation to God
governing judicially. It is not universal therefore.
These Gentiles stand in manifest contrast with the sealed
out of Israel. One of the elders talked about them, and
explained to the prophet, who evidently without this
would have been at fault. If the elders mean the
glorified saints, these Gentiles are not. Most assuredly
they cannot be all saints, because the hundred and
forty-four thousand of Israel we have seen expressly
distinguished from them. Who are they and what ?
They are a multitude of GentUes to be preserved by
gracious power in these last days. They are not said to
be glorified ; nor is there reason to doubt that they are
still in their natural bodies. When they are said to be
before the throne, it proves nothing inconsistent with
this; because the woman, for instance, in chapter xii.,
is also described as seen in heaven ; but, you must re
member, this is only where the prophet saw them in the
vision. We are not necessarUy to gather that they were
to be in heaven ; John saw them there, but whether
it might mean that they were, or were not to be, in
heaven, is another question. This depends on other con
siderations that have to be taken into account, and it
is for want of due waiting on God, and of adequately
weighing the surrounding circumstances, that such
serious mistakes are made in these matters.
In this case it is perfectly plain to my mind that they

THE REVELATION. 463
are not heavenly as such. There are weighty objections.
First of all, we find them definitely contra-distinguished
from Israel, who clearly are on earth, and thus natu
rally this company would be on earth too, — the one
Jewish, and the other Gentile. Next they come out of
the great tribulation. Far from its being a general body
in respect to all time, this proves that it is a very
peculiar though countless group, — that it is only per
sons who can be preserved and blessed of God during
the epoch of the great tribulation.
In the millennial time there wUl be a great ingather
ing of the GentUes ; but these are not millennial saints.
They are saints from among the Gentiles, who will be
called to the knowledge of God by the preaching of the
"everlasting gospel," or the "gospel of the kingdom,"
of which we hear both in the gospels and in the Eevela
tion. We aU know that the Lord Himself teUs the
disciples that this "gospel of the kingdom" shall be
"preached in all the world for a witness unto all
nations " (or all the Gentiles) ; " and then shall the
end come." Now this is just the very time spoken of
' here. It is clearly not a general summary of what is
going on now, but a description of what is yet to be,
specially just before the end when the great tribulation
bursts out. And there is the fruit of divine grace even
then in this vast crowd from the Gentiles, the details of
whose description fall in with and confirm what has
been remarked already.
I have already drawn attention to the fact that they
are distinguished from the elders. If these mean the
church, those do not ; and as aU admit that the elders
represent the glorified saints, the inference seems to

464 INTRODUCTORY LECTURES.
me quite plain and certain. Undoubtedly we might
have the same body represented at different times by
a different symbol, but hardly by two symbols at the
same time. We may have, for instance, Christians set
forth by a train of virgins at one time, and by the
bride at another; but in the same parable there is a
careful avoidance of confusion ; and no such incon
gruous mixture occurs in scripture. It is not even
found amongst sensible men, not to speak of the word
of God. So here the prophet tells us that one of the
elders answers his own enquiry, " What are these
arrayed in white robes? and whence come they?"
" These are they who come out of the great tribulation,
and have washed their robes, and made them white in
the blood of the Lamb." Clearly therefore they are
believers or saints. " Therefore are they before the
throne of God," which I take to be not a description of
their local place but of their character, — that it is in
view of, and in connection with, the throne. This, we
have seen, makes it to be limited to the particular time,
and not vague or general; because the throne hern
differs from what it is now, and the millennial throne
will be different from both. It is that very aspect of
the throne which may be called its Apocalyptic charac
ter, to distinguish it from what, was before or wiU be
afterwards. Again, not merely are they there themselves, but it
is said, "He that sitteth on the throne shall" — not
exactly "dwell among them," but — "tabernacle over
them." It is the gracious shelter of the Lord's care and
goodness that is set forth by it. This is of importance ;
because, though God now dweUs by the Holy Ghost

THE REVELATION. 465
in the church as His habitation through the Spirit, it
wiU not be so when these Gentiles will be called to the
knowledge of Himself. There will be — what is more
suited to their character — His protection. Of old God
had His pillar of cloud, which was a defence and a
canopy over the camp of Israel (though He also dwelt
in their midst) ; here, too, He graciously shows it is
not alone the sealed of Israel that enjoy His care, but
these poor Gentiles. It is added that " they shall not
hunger any more, neither thirst any more ; nor in any
wise shall the sun fall on them, nor any beat." I con
fess to you that I think such a promise is much more
exactly adapted to a people about to be on the earth,
than to men in a glorified state above. Where would
be the propriety of a promise to glorified people not
to hunger or thirst any more ? If to a people on earth,
we can all understand the comfort of its assurance.
"For the Lamb that is in the midst of the throne
shall tend them, and shall lead them unto fountains of
waters of life : and God shall wipe away every tear
from their eyes."
Then comes at length the seventh seal. This is im
portant, because it guards us effectually against the
idea that the sixth seal goes down to the end, as many
excellent men have imagined in ancient and modern
times. It is clearly incorrect. The seventh seal is
necessarily after the sixth. If there is an order in the
others, we must allow that the seventh seal introduces
seven trumpets which follow each other in succession
like the seals. These are described from chap. viii. and
onward. "I saw the seven angels who stand before
2 H

466 INTRODUCTORY LECTURES.
God; and to them were given seven trumpets." Then
we see a remarkable fact, already alluded to — an angel
of peculiarly august character found before the altar.
"And another angel came and stood at the altar, hav
ing a golden censer; and there was given him much
incense, that he might give [efficacy] to the prayers of
all the saints at the golden altar which was before the
throne." Hence it follows that, while there are glorified
saints above, saints are not wanting on earth who are
sustained by the great High Priest, however little their
light, or great their trial. Thus we have here the clear
intimation that while the glorified are above, there will
be others in their natural bodies yet accredited as
saints here below.
But there is another trait which demands our at
tention. Under the trumpets the Lord Jesus assumes
the angelic character. Everything is angelic under the
trumpets. We no longer hear of Him as the Lamb.
As such He had opened the seals; but here as the
trumpets were blown by angels, so the angel of the
covenant (who is the second person in the Trinity, as
He is commonly called) falls back on that which was
so familiar in the Old Testament presentation of Him
self. Not of course that He divests Himself of His
humanity : this could not be ; or if it could be imagined,
it would be contrary to all truth. The Son of God since
the incarnation always abides the man Christ Jesus.
From the time that He took manhood into union with
His glorious person, never will He cut it off. But
this evidently does not prevent His assuming whatever
appearance is suited to the prophetic necessity of the
case; and this I conceive is just what we find here

THE REVELATION. 467
under tbe trumpets. We may observe that an increas
ingly figurative style of language is employed. AU
other objects become more distant in this series of
visions than before; and even Christ Himself is seen
more vaguely, i.e., not in His distinct human reality,
but in an angelic appearance.
Here then it is written that "the angel took the
censer, and fiUed it with fire cf the altar, and cast it
unto the earth." The effect was " voices, and thunders,
and lightnings, and an earthquake." Further, in this
new septenary we must prepare ourselves for even
greater visitations of God's judgments. There were
lightnings and voices and thunders in chap, iv., but
there is more now. We find, besides these, an earth
quake added. The effect among men becomes more
intense. "And the first sounded his trumpet, and there was
hail and fire mingled with blood, and they were cast
upon the earth." This I take as a violent down-pour
ing of displeasure from God. HaU implies this. Fire,
we know, is the constant symbol of God's consuming
judgment, and it is mingled with blood. It is destruc
tion to life in the point of view that is intended here.
We have to consider whether it is simple physical
decease or dissolution in some special respect.
It wUl be noticed in these divine visitations that the
third part is particularly introduced. What is the
prophetic meaning of "the third"? It appears to
answer to what we have given us in Eev. xii. (i. e., the
properly Eoman or western empire). I believe that
it would thus convey the consumption of the Eoman
empire in the west. Of course one cannot be ex-
2 H 2

468 INTRODUCTORY LECTURES.
pected in a general sketch to enter on a discussion of
the grounds for this view. It is enough now to state
what one believes to be the fact. If this be so, at least
the earlier trumpets (though not these only) are a specific
visitation of judgment on the western empire of Eome.
Not only was this visited, but "the third of the trees
were burnt up, and aU green grass was burnt up."
This is a contrast. The dignitaries within that sphere
were visited, but there was also a universal interference
with the prosperity of men here below.
"And the second angel sounded, and as it were a
great mountain burning with fire was cast into the sea :
and the third of the sea became blood; and the third
of the creatures which were in the sea, which had life,
died ; and the third of the ships were destroyed." It
was in this case a great earthly power, which as a
divine judgment dealt with the masses in a revolutionary
state to their destruction. Thus not merely the world
under stable government, but that which is or when it is
in a state of agitation and disorder; and we find the
same deadly effects here also, putting an end, it would
seem, to their trade and commerce.
" The third angel sounded, and there fell from heaven
a great star, burning as it were a lamp, and it feU upon
the third of the rivers, and upon the fountains of the
waters." Here the fall of a great dignitary or ruler,
whose influence was judicially turned to embitter aU
the springs and channels of popular influence, is before
us. The sources and means of intercourse among men
are here visited by God's judgment.
The fourth angel sounded, and the third of the sun
and moon and stars was smitten ; that is to say, the

THE REVELATION. 469
governing powers — supreme, derivative, and subordi
nate — aU come under God's judgment— all within the
west. "And I saw, and I heard an eagle flying in mid-
heaven, saying with a loud voice, Woe, woe, woe, to
those that dwell on the earth, by reason of the remain
ing voices of the trumpet of the three angels that
are about to sound." It is a vivid image of rapidly
approaching judgments, "angel" being substituted for
the better reading "eagle" by scribes who did not
appreciate the symbolic style of the prophecy here.
In chapter ix. the two next, or fifth and sixth trum
pets, are described with minute care, as indeed these are
two of the woe trumpets. There remains the third woe
trumpet, the last of the seven, which is set forth at the
end of chapter xi., where we close.
The first of the woe trumpets consists of the symbolic
locusts. For that they are not to be understood in a
merely literal way is clear, if only for this reason, that
they are expressly said not to feed on that which is the
natural food of locusts. This creature is simply the
descriptive sign of these marauders.
To another remark I would call your attention : that
the first woe trumpet answers in the way of contrast to
the hundred and forty-four thousand that were sealed of
Israel ; as the second woe trumpet, namely, that of the
Euphratean horsemen, answers by a similar contrast to
the countless multitude of the Gentiles. As some per
haps may think that this contrast must be vague and
indefinite, I shall therefore endeavour to make my mean
ing plainer. It is expressly said that the locusts of the

470 INTRODUCTORY LECTURES.
vision were to carry on their devastations, except on
those that were sealed. Here then is an allusion clearly
to those whom God set apart from Israel in chapter
vii. On the other hand, in the Euphratean horsemen we
see far more of aggressive power, though there is also
torment. But torment is the main characteristic of the
locust woe ; the horsemen woe is more distinctively the
onward progress of imperial power, described in most
energetic colours. They fall on men and destroy them ;
but here " the third " re-appears. According to the force
given already, this would imply that the woe falls on the
Gentiles indeed, and more particularly on the western
Eoman empire.
It seems also plain that these two woes represent
what will be verified in the early doings of the antichrist
in Judea. The first or the locust raid consists of a
tormenting infliction. Here accordingly we have Abad
don, the destroyer, who is set forth in a very pecubar
fashion as the prince of the bottomless pit, their leader.
It is not of course the beast yet fairly formed ; but we
can quite comprehend that there will be an early mani
festation of evil, just as grace wiU effect the beginning
of that which is good in the remnant. Here then we
have these initiatory woes. First of all a tormenting
woe that faUs on the land of Israel, but not upon those
that were sealed out of the twelve tribes of Israel. Ou
the other hand, we find the Euphratean horsemen let
loose on the Eoman empire, overwhelming the Gentiles,
and in particular that empire, as the object of the
judgment of God.
Such is the general scope of chapter ix. As to enter-

THE REVELATION. 471
ing into particulars, it would be quite out of the
question to-night. Other opportunities do not fail for
learning more minute details, and their application.
Chapter x. in the trumpets answers to chap. vii. in
the seals. It forms an important parenthesis, that
comes in between the sixth and seventh trumpets, just
as the sealing chapter (vii.) came in between the sixth
and seventh seals : so orderly is the Apocalypse. Ac
cordingly we have here again the Lord, as it seems to
me, in angelic garb. As before in high-priestly function,
He is the angel with royal claim here. A mighty angel
comes down from heaven, clothed with a cloud — the
special sign of Jehovah's majesty : none but He has a
title to come thus clothed. And, further, the rainbow
is on His head ; it is not now a question of round the
throne : here there is a step in advance. He is ap
proaching the earth ; He is about to lay speedy claim
to that which is His right. " The rainbow was on his
head, and his face was as the sun" — supreme authority ;
"and his feet as pUlars of fire" — with firmness of
divine judgment. " And he had in his hand a little book
open : and he set his right foot on the sea, and his left
on the earth, and cried with a loud voice, as a lion
roareth." John was going to write, but is forbidden. The
disclosures were to be sealed for the present. "And
the angel whom I saw stand upon the sea and upon
the earth lifted up his right hand to heaven, and
sware by him that liveth for the ages of the ages, who
created heaven, and the things that therein are, and the
earth, and the things that therein are, and the sea, and
the thino-s that are therein, that there should be no

472 INTRODUCTORY LECTURES.
longer delay." There was no more to be any lapse of
time allowed ; but God would terminate the mystery of
His present seeming inaction as to government. He is
now allowing the world, with slight check, to go on its
own way. Men may sin, and, as far as direct interven
tion is concerned, God appears not, though there may
be interferences exceptionally. But the time is coming
when God will surely visit sin, and this immediately, —
when there will be no toleration for a moment of any
thing which is contrary to Himself. This is the blessed
age to which all the prophets look onward ; and the
angel here swears that the time is approaching. There
is going to be no more delay ; " but in the days of the
voice of the seventh angel, when he is about to sound,
the mystery of God also shall be finished." The mystery
here is, not Christ and the church, but God's allowing
evil to go on in its present course with apparent im
punity. And then John is told at the end of the chapter that
he must "prophesy again before peoples, and nations,
and tongues, and many kings." The meaning of this
more clearly appears soon. There is a kind of appendix
of prophecy where he renews his course for especial
reasons. Meanwhile, I would just call your attention to the
contrast between the little book which the prophet here
takes and eats, and the great book we have seen already
sealed with seven seals. Why a little book ? and
why open? A little book, because it treats of a com
paratively contracted sphere ; and open, because things
are no longer to be described in the mysterious guise
in which the seals and yet more the trumpets set them

THE REVELATION. 473
out. All is going to be made perfectly plain in what
falls under it here. This is the case accordingly in
chapter xi.
The angel proceeds to say, "Eise, and measure the
temple of God, and the altar, and them that worship
therein. But the court which is without the temple
leave out, and measure it not; for it is given to the
GentUes." Jerusalem appears in the foreground. This
is the centre now, though the beast may ravage there.
"And I will give* to my two witnesses, and they
shall prophesy a thousand two hundred and threescore
days, clothed in sackcloth." Their task is for a time
comparatively short — for three years and a half. " These
are the two olive trees, and the two candlesticks standing
before the Lord of the earth." The witnesses are two,
not because in point of fact they are historically to be
limited to only two individuals, but as meaning the least
adequate testimony according to the law. To make it
two literally seems to me a mistaken way of interpreting
prophecy, and the Apocalypse in particular, as being
eminently symbolical, which Daniel also is in measure.
To forget this practically is to involve oneself in clouds
of error and inconsistency.
Thus, for instance, one hears occasionally, for the
purpose of illustrating the Eevelation, a reference to
Isaiah, Jeremiah, or the like; but we must remember that
these prophecies are not in their structure symbolical,
and therefore the reasoning that is founded on the books
and style of Jeremiah or Isaiah (Ezekiel being partly
symbolical, partly figurative) cannot decide for Daniel
* Probably here, as in Eev. viii. 3, the word implies "efficacy'' or
"power," as the translators saw in one text if not in the other.

474 INTRODUCTORY LECTURES.
or the Apocalypse. Here then are symbols which have
a language of their own. Thus the regular meaning of
"two," symbolically, is competent testimony — enough
and not more than enough. " In the mouth of two or
three witnesses shall every word be established." Ac
cording to Jewish law a case could not be decided by
one witness ; there must be at least two for valid proof
and judgment.
The Lord shows us that He will raise up an adequate
testimony in these days. Of how many the testimony
will consist is another matter, on which I have little or
nothing to say. One can no more reason on this than
on the twenty-four glorified elders. Who would thence
infer that there will be only so many glorified ones ?
and why should one think that there will be only two to
testify ? However this may be, those who are raised to
witness are to prophesy for a limited time. "And if
any man desire to hurt them, fire proceedeth out of
their mouth, and devoureth their enemies : and if any
man desire to hurt them, he must in this manner be
killed." Is this then, I ask, the testimony of the gospel ? Is
it thus the Lord protects those that are the preachers of
the gospel of His own grace ? Did fire ever proceed
out of the mouths of evangelists ? Did a teacher ever
devour his enemies ? Was it on this principle Ananias
and Sapphira fell dead ? Are these the ways of the
gospel ? It is evident then that we are here in a new
atmosphere — that an altogether different state of things
is before us from that which reigned during the church
condition, though even then sin might be unto death in
peculiar cases. I refer to no more proofs now, thinking

THE REVELATION. 475
that enough has been given. " These have authority to
shut heaven, that it rain not in the days of their pro
phecy." That is, they are something like EUjah ; and
they have " authority over the waters to turn them to
blood." In this respect they resemble Moses also. This
does not mean that they are Moses and EUas personaUy;
but that the character of their testimony is similar, and
the sanctions of it are such as God gave in the days of
those two honoured servants of old. "And when they
shaU have finished their testimony, the beast that as-
cendeth out of the bottomless pit shaU make war against
them, and shall overcome them, and kill them." They are
preserved in spite of the beast, till their work is done ;
but directly their testimony is concluded, the beast is
allowed to overcome them. It is just as it was with the
Lord. The utmost pressure was brought against Him in
His service. So their hour, we may say, has not yet
come, just as He said of Himself before them. There
was all possible wUlingness to destroy them long before,
but somehow it could not be done ; for tbe Lord pro
tected them till they had done their mission. We see
this in the character of grace which filled the Lord
Jesus — which essentiaUy belonged to Him. Here we
meet with the earthly retributive deabng of the Old
Testament. The Spirit will form them thus; and no
wonder, because in fact God is recurring to that which
He promised then, but has never yet performed. He is
going to perform it now. He does not merely purpose
to gather people for heavenly glory ; He wiU govern on
earth the Jews and the Gentiles in their several places
— Israel nearest to Himself. He must have an earthly
people as weU as a family on high. When the heavenly

476 INTRODUCTORY LECTURES.
saints are changed, then He begins with the earthly.
He will never mix them all up together. This would
make nothing but the greatest confusion.
"And their corpse shall lie on the broadway of the
great city, which spiritually is called Sodom and Egypt,
where also their Lord was crucified." It was Jerusalem,
but spiritually called Sodom and Egypt, because of the
wickedness of the people and their prince. It had no
less abominations than Sodom; it had all the dark
ness and the moral bondage of Egypt, but it was
really the place where their Lord had been crucified, i.e.,
Jerusalem. So the witnesses fell, and men in various
measures showed their satisfaction. "And [some] from
among the peoples and tribes and tongues and nations
see their corpse three days and a half, and do not suffer
their corpses to be put into a tomb. And they that
dwell on the earth rejoice over them, or make merry,
and shall send gifts to one another, because these two
prophets tormented those that dwell on the earth." But
after the three days and a half God's power raises up
these slain witnesses, and they ascend to heaven in the
cloud, and their enemies behold them. "And in that
hour was there a great earthquake, and the tenth of the
city fell, and in the earthquake were slain seven thousand
names of men: and the remnant were affrighted, and
gave glory to the God of heaven. The second woe is
past ; behold, the third woe cometh quickly."
Lastly we have the seventh trumpet. This is impor
tant for understanding the structure of the book. The
seventh trumpet brings us down to the close in a general
way. This is quite plain, though often overlooked. "And

THE REVELATION. 477
the seventh angel sounded ; and there were great voices
in heaven, saying, The kingdom of the world of our
Lord and of his Christ is come." You must translate it
a little more exactly, and with a better text too. The
true meaning is this : " The kingdom of the world " (or
" the world-kingdom," if our tongue would admit of such
a phrase) " of our Lord and of his Christ is come." It is
not merely power in general conferred in heaven, but
"the world-kingdom of our Lord and of his Christ is
come, and he shaU reign for ever and ever. And the
four and twenty elders, that sit before God on their
thrones, fell on their faces, and worshipped God, saying,
We give thee thanks, 0 Lord God the Almighty, that
art, and that wast ; because thou hast taken thy great
power, and hast reigned. And the nations were angry,
and thy wrath is come."
Here, it will be observed, the end of the age is sup
posed to be now arrived. It is not merely frightened
kings and peoples who say so, but now it is the voice
of those who know in heaven. Further, it is ''the
time of the dead that they should be judged." It is
not a question here of the saints caught up to heaven,
but a later hour, "that thou shouldest give reward to
thy servants the prophets, and to the saints, and to
those that fear thy name." Not a word is said here
about taking them to heaven, but of recompensing
them. There will be no such thing as the conferring
of reward till the public manifestation of the Lord Jesus
Christ. The taking of those changed out of the scene
is another association of truth. The reward wiU faU
to none that fear the Lord's name, small and great. He
wiU also " destroy those that destroy the earth."

478 INTRODUCTORY LECTURES.
This is the true conclusion of chapter xi. The next
verse (19), beyond a question to my mind, though ar
ranged in our Bibles as the end of this chapter, is,
properly the beginning of a new series. I shall there
fore not treat of it to-night.

x$.
THE EEVELATION.
s. xi. 19-xvi.

We begin! now what may be called the second volume
of the Eevelation. The prophetic part of the book
divides into two portions at this point. This is another
land-mark that cannot be despised, if we wrould ac
quaint ourselves with its structure and the bearing of
its contents. And it is absolutely requisite to have, at
any rate, a generally correct understanding of its out
line ; else we are in imminent risk of making confusion,
the moment we venture to put the parts together, or
to form anything like a connected view of that which
it conveys to us. The meaning will be made plainer,
if I repeat that the seventh trumpet, which was the
closing scene before us, brings us down to the end in a
general way.
This is constantly the habit of prophecy : take, for
instance, our Lord's prophecy in Matthew xxiv., where,
first of all, we are given the broad outline as far as
verse 14 — the "gospel of the kingdom" preached in all
the world for a testimony to all nations ; and then the
end comes. Having thus brought us down to the close
in a comprehensive manner, the Lord turns back, and
specifies a particular part of that history in a confined

480 INTRODUCTORY LECTURES.
sphere, namely, from the time that the abomination of
desolation is set up in the holy place. This clearly is
some time before the end. It does not indeed go back
absolutely to the beginning, but it returns a certain
way, in order to set forth a far closer and more precise
view of the appalling state of things that will be found
in Jerusalem before the end comes.
Just so is it in the Eevelation. The seals and the
trumpets which follow one another conduct us from the
time that the church is seen in heaven glorified till
judgment closes, i.e. "the time of the dead, even that they
should be judged," and the day of wrath upon the earth.
Evidently this is the end. Then, in the portion which
begins with the last verse of chapter xi., we return for
a special prophecy. The prophet had been told that
he must prophesy again before many people and kings ;
and I suppose that this is the prophesying again.
So the temple of God is now seen to be open. It is
not a door opened in heaven to give us the general view
of what was to take place on the earth as regarded in
the mind of God. This John did see, the general view
being now closed; and we enter on a narrower line of
things. The temple of God was opened in heaven, and
there was seen in His temple the ark of His covenant.
It is the resumption therefore of the old links with His
ancient people Israel. At the same time it is not yet
the day of blessedness for the Jew. Nor is heaven itself
opened for Jesus, attended by risen saints, to appear for
the judgment of the beast and the false prophet with
their train. It is a transition state of things. When God
deigns to look upon and gives us to see the ark of His
covenant, He is going to assert His fidelity to the peoplet

THE REVELATION. 481
Of old He gave promises, and will shortly accomplish
all which had been assured to their fathers. The ark of
His covenant is the sign of the unfailing certainty of
that to which He bound Himself.
"And there were lightnings, and voices, and thunder-
ings," and besides not "an earthquake" only, but "great
hail." In the first scene in the fourth chapter, when the
door was seen open in heaven, there were "lightnings,
and voices, and thunderings," but there was not even
an earthquake. In chapter viii. this addition appears.
Now besides there is hail. Clearly, therefore, we are
coming to far greater detail in the way of judgments
from heaven on the earth.
Then the first sign was beheld above. "There
appeared a great sign in heaven." We are not to sup
pose that when the prophecy is fulfilled, any woman
will be seen either in heaven or elsewhere as its accom
plishment. This is a fertile source of mistake in the
interpretation of these visions. Her being seen in heaven
shows that it is not a mere history of what is taking
place on earth, but that it is all viewed in God's mind.
Consequently it is seen above. In point of fact, what
the woman represents will be Israel on the earth. The
woman is a symbol of the chosen people viewed as a
whole, for a future state of things that God means to
establish here below. She was " clothed with the sun."
Supreme authority is to be seen now connected with
Israel, instead of her being in a state of desolation,
down- trodden by the Gentiles. "And the moon under
her feet " is an allusion, I suppose, to her old condition
of legal ordinances, which, instead of governing her, are
now subject to ber — under her feet. How aptly the
2 I

482 INTRODUCTORY LECTURES.
moon sets forth the reflected light of the Mosaic system
is evident to any thoughtful mind. In the millennium
this will not be wholly out of sight as now under
Christianity, but re-appear : only it will be in manifest
subordination, as we may see in Ezekiel's prophecy.
"And upon her head a crown of twelve stars." There
is the evidence of human authority in the way of ad
ministration here below. In short, whether it be supreme,
derivative, or subordinate authority, she is seen with all
attached to her. Israel is therefore the manifest vessel
of the mighty purposes of God for the earth ; and God
so looks at her and presents her to us. Thus it is as
complete a change as can be conceived for Israel. But
this is not all. "She was with child, and crieth, travail
ing in birth, in pain to be delivered." It is not yet the
day for joyous and triumphant accomplishment of the
divine purpose, when before Zion travaUs she is to bring
forth, and before her pain come she is to be delivered of
a man-chUd. There is weakness and suffering yet, but
all is secured, and the end is pledged.
Then there is another sign ; namely, " a great red
dragon, having seven heads and ten horns, and seven
diadems upon his heads." It is Satan, but here invested
with the form of the most determined and successful
enemy that Israel ever had; for bad as was the tyranny
of Nebuchadnezzar, it is evident that the Eoman power
trod down Jerusalem with a far more tremendous and
permanent tyranny. This therefore makes the unfold
ing of this double sign so much the more striking. It
is not that she is delivered yet ; but she is seen by the
prophet according to the mind of God. This is to be
her place, — a mighty encouragement, considering what

THE REVELATION. 483
she must pass through before it is all realized. Before
this is effected, the enemy is shown in his character of
rebellious apostate power. The dragon has seven heads
— i.e., the completeness of ruling authority; ¦ and ten
horns,— not exactly completeness, but at any rate a very
large distribution approaching it, in the instruments of
the power wielded in the west. Man is never thus com
plete. What God gave the woman we saw — twelve stars.
The dragon has only ten horns. There was a full suc
cession of all the various forms of government, which I
suppose to be referred to in the seven heads ; but God
would not give it that completeness of administrative
power even in form which belonged to the woman. All
will be in due order when the Lord Jesus takes the
government of the earth into His hands in the age to
come. "Verily I say unto you, That ye who have
followed me, in the regeneration when the Son of man
shall sit on the throne of his glory, ye also shaU sit on
twelve thrones, judging the twelve tribes of Israel."
The twelve apostles of the Lamb are destined to this
special place of honourable trust.
"His tail drew the third part of the stars of heaven."
Here is what seems to show that the third part has a
distinct connection with the Eoman empire. We saw
the third part for the first time in the trumpets, both in
the four earlier trumpets and also in the sixth. I have
no doubt the Eoman empire is particularly in view; and
by the Eoman empire we are to understand what was
properly Eoman — the western portion, not what the
Eomans actually possessed, because they conquered a
great deal that belonged to Greece for instance, and
Babylon, and Medo-Persia. This was far east; but

484 INTRODUCTORY LECTURES.
the properly Eoman part was western Europe. There
the dragon's power was particularly felt. It " drew the
third part of the stars of heaven, and cast them unto
the earth; and the dragon stands before the woman that
was about to bring forth, that he might devour her child
as soon as she should bring forth. And she brought
forth a male son, who is about to shepherd all the
nations with a rod of iron : and her child was caught
up unto God, and unto his throne."
There are some things that require explanation here.
First of all, a notion prevails that the woman is the
church. There may be some Christians now present
who have been so taught. A few words, I think, are
quite sufficient to dispel the illusion. The church is
never represented as a mother in scripture: still less
could it be the mother of Christ. Viewed as a woman,
the church is the bride of Christ, not His mother;
whereas the Jewish body may be truly represented as
His mother in symbol. Christ, as man, came of the
Jews after the flesh. Accordingly, it is very plain that
He is the one here described as the male. The same
truth is most evident from the scriptures, whether we
take the psalms or the prophets. "Unto us," Isaiah
says, " a child is born, a son is given." Again, in the
second psalm, we find that the one who is not merely
the child of Israel, but acknowledged and honoured by
God Himself as the Son, was to rule the nations with
a rod of iron. There can be no doubt, therefore, that
the Lord Jesus is the one here prominent as the male
child. This, then, furnishes an unquestionable and im
portant key to the meaning of the scene we are now

THE REVELATION. 485
entermg upon. The woman represents Israel in the
mind of God, — Israel in its full corporate character.
Another remark seems to me just. Although Christ, I
have no doubt, is referred to as the man-child born of
Israel, it may be no smaU difficulty at first sight to
some minds how to bring in the birth of Christ in this
chapter. Indeed, it is a very fair question, and ought
to be met. Let it then be observed, that here the Spirit
of God is not proceeding with the course of the pro
phecy. I have already explained that He goes back.
Consequently, so far all is perfectly open as to the point
of time to which He returns. And another thing should
be taken into account — that in this portion there is no
date serving to fix the time when the birth of the man-
child takes place. But then it may be asked, why
should the birth of the man-child be introduced here,
seeing that it was a patent fact that the Lord had been
born, had lived, and died, and gone to heaven long be
fore ? There was nothing new to tell. All this was
long and weU known through the gospel, as well as in
oral teaching to the Christians ; why then should it
, be set forth so strangely in this prophecy ? The reason
I believe to be, that God desired in this very striking
manner to rehearse it mystically, and not at all in full
open statement, so as to combine it with His translation
to heaven and to His own throne. There was a further
link — with the re-opening of God's dealings with the
Jews, and the eventual restoration of the nation. All
are introduced here together.
Thus it is plain that God is not at all disposing
these matters now as a question of time, but of con
nexion with Christ their centre. John is going to

486 INTRODUCTORY LECTURES.
enter into the final scenes after this ; but before this is
done, we have God's counsel shown about Israel. This
brings forward the devil in his evil opposition to that
counsel; for it was surely what the adversary most of
all feared. Satan invariably opposes Christ with greater
tenacity of purpose and hatred and pride than any
other. Eecognizing in Him the bruiser of himself and
the deliverer of man and creation, there is a constant
antagonism between Satan and the Son of God that is
familiar to us all. But there is more than this : Satan
sets himself against His connexion with the poor and
despised people of Israel. Nevertheless, before God
openly espouses the part of Israel, there is the remark
able fact that Christ is caught up to Him and to His
throne. Not a word is said of His life ; not a word even
about His death and resurrection. As far as this pass
age goes, one might suppose the Lord caught up on
high as soon as He was born. This shows us how re
markably mystical the statement is. It is history neither
anticipated nor in fact. Had it been an historical sum
mary, we must have had His life noticed with those
mighty events on which all hopes for the universe
depend. AU this is entirely passed over. The reason,
I think, is just this, that it intimates to us, as in Old
Testament prophecy, how the Lord and His people are
wrapped up, as it were, in the very same symbol ; even
as, in a yet more intimate way, what is said about. Christ
applies to the Christian.
On this principle then I cannot but consider that
the rapture of the man-child to God and His throne
involves the rapture of the church in itself. The ex
planation why it is thus introduced here depends on

THE REVELATION. 487
the truth that Christ and the church are one, and
have a common destiny. Inasmuch as He went up to
heaven, so also the church is to be caught up. " So also
is Christ," says the apostle Paul, when speaking of the
church ; for we must naturally suppose the allusion is to
the body rather than to the head. He does not say, so
also is the church, but " so also is Christ." In a similar
spirit St. John, in this prophecy, shows us first of all
the male child taken to a place in heaven entirely out
side the reach of Satan's malice. If this be so, and
granted it has a remarkable bearing on what has been
already asserted as to the book : we here begin over
again, with a particular point of view as the object of
the Holy Ghost in this latter portion. Before doing so,
John gives us first the general purpose of God about the
Jews. This is strictly in order. We might have thought
that the more natural way would be first of all to state
the rapture of the man-child ; but not so, God always
does and describes things in the wisest and best method.
The fact is that Christ being born of Israel, there is and
ought to be first set forth the tracing of His connexion
with Israel. The next fact is the devil's opposition to
the counsels of God, and hindrance for the time being,
which gives occasion to the Lord Himself taking His
place in heaven, and eventually to the church following
Him into heaven. After this comes back on the scene
the Lord's intention to make way for the effectuating of
His counsels as to Israel and the earth. In short, there
fore, the first portion of the chapter is distinctly a
mystical representation of the Lord's relationship with
Israel and of His removal out of the scene— the effect

488 INTRODUCTORY LECTURES.
of the antagonism of Satan ; but it also gives room for
God's binding up, as it were, with Christ's disappearance
in heaven the church's following Him there in due time.
For the church is united to Christ. In this way the
rapture of the man-child is not a mere historical fact.
Christ's ascension to heaven is brought in here because
it contains as a, consequence the church's subsequent
removal to be with Him where He is, His body forming
one and the same mystic man before God, " the fulness
of him that filleth all in all."
If this then be borne in mind, the whole subject is
considerably cleared. " She brought forth a male son,
to rule all nations with a rod of iron." There is not the
slightest difficulty in applying this to the man-child,
viewed not personally and alone but mystically ; and the
less, because this very promise is made to the church in
Thyatira, or rather to the faithful there. It will be
remembered that at the end of Eev. ii. it was expressly
said that the Lord would give to him that overcame
power over the nations, and he should rule them with a
rod of iron, just as He Himself received of His Father.
Does not this most strongly confirm the same view ?
"And the woman fled into the wilderness, where she
hath a place prepared of God, that they should nourish
her there a thousand two hundred [and] threescore
days." In verse 7 we have a new scene ; and here we come
much more to facts, — not to counsels of God or to
principles viewed in His mind, but to positive facts ;
and first of all from above, as later on we shall find
effects and changes on the earth. "And there was war
in heaven: Michael and his angels to war with the

THE REVELATION. 489
dragon; and the dragon warred and his angels, and
prevailed not ; neither was their place found any more
in heaven. And the great dragon was cast [down], the
ancient serpent, called the Devil, and Satan, who de-
ceiveth the whole world, was cast unto the earth, and
his angels were cast with him. And I heard a loud
voice saying in heaven, Now is come the salvation, and
the power, and the kingdom of our God, and the autho
rity of his Christ; for the accuser of our brethren is
cast [down], who accused them before our God day and
night. And they overcame him by reason of the blood
of the Lamb, and by reason of the word of their testi
mony, and loved not their life unto death. Therefore
rejoice, ye heavens, and ye that dwell in them." It is
evident that at this time persons are spoken of as dwell
ing in heaven who sympathise deeply with their suffer
ing brethren on earth. Such is the incontestable fact ;
and soon after Satan will have lost that access to the
presence of God in the quabty of accuser of the brethren
that he had previously possessed ; nor wUl he ever regain
the highest seat of his power which is then lost. He is
no longer able to fill heaven with his bitter taunts and
accusations of the saints of God.
" Woe," however, it is added at this time, " to the
earth and to the sea ! for the devil has come down unto
you, having great wrath, knowing that he hath a short
season." This clearly connects the dispossession of
Satan from his heavenly seat with the last crisis of
Jews and Gentiles at the end of the present age. We
find here the hidden reason. Why should there be
such an unwonted storm of persecution ? why such tre
mendous doings of Satan here below for a short time,

490 INTRODUCTORY LECTURES.
for three years and a half, before the close ? The reason
is here explained. Satan cannot longer accuse above;
accordingly he does his worst below. He is cast down
to earth, and never regains the heavens. Again, he will
be banished from the earth, as we shall find, into the
bottomless pit by and by ; and then, although let loose
thence for a short time, it is only for his irremediable
ruin ; for he is cast then (not merely into the pit or abyss,
hut) into the lake of fire, whence none ever comes back.
Such is the revealed course of the dealings of God
with the great enemy of men from first to last.
From verse 13 the history is pursued not from the
heavens, but on the earth. "And when the dragon saw
that he was cast unto the earth, he persecuted the
woman which brought forth the male [child]. And to
the woman were given two wings of the great eagle, that
she might fly into the wilderness, into her place, where
she is nourished there a time, and times, and half a time,
from the face of the serpent." Thus power is given to
escape, rapid means of flight from Satan's persecution.
It is not power to withstand Satan, and fight the battle
out with him, but the facility given to flee from his
violence. This seems to be what is meant by the two
wings of the great eagle — a figure of vigorous means of
escape. That which is in nature the most energetic
image of flight is vividly applied to the case before us.
Then we find the enemy, baffled by God's provision,
using other efforts. " And the serpent cast out of his
mouth water as a flood after the woman, that he might
cause her to be carried away by the flood." That is,
he here endeavours to stir up the nations (such as
are, I suppose, in a state of disorganisation) to over-

THE REVELATION. 491
whelm the Jews. In vain; for "the earth" — what was
under settled government at this time — "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, that keep
the commandments of God, and have the testimony of
Jesus." By these are meant such of the Jews as
wUl be remarkable for their power of testimony. The
woman represents the more general idea of that peo
ple. The remnant of her seed are the witnessing
portion. You must bear in mind that all the Jews of
that day will by no means have the same spiritual
power. There will be differences. Some will be much
more energetic and intelligent than others. Satan has
tens therefore, and endeavours to put down those that
seem most useful as the vessels of the testimony of
Jesus. This accordingly leads to the plans that Satan sets up
for the purpose of accomplishing his long -cherished
design of supplanting not only gospel and law, but the
testimony to the kingdom of God in the world. And
there are two especial methods which Satan will adopt,
suited to catch a twofold class of men who are never
wanting in this world — natural men, some of whom
bke power, as others like religion. I am not now speak
ing of any who are born of God; but it is clear that
man's heart runs either after intellect and power, or into
religious formality. The devil will therefore put forward
two main instruments as leaders of systems that express
human nature on either side, exactly suiting what the

492 INTRODUCTORY LECTURES.
heart of man seeks and will have. Thus Satan has
designed from the beginning to set up himself in man
as God. For he too will work by man, as God Himself
is pleased to develop all His wondrous ways and coun
sels in man. As the Lord Jesus is not only a divine
person but the expression of the divine glory no less
than of His grace ; and as the church is the object of
His love in heavenly blessedness, and Israel for the
earth ; so the enemy (who cannot originate but only
corrupt the truth, and lie by a sort of profane imitation
of the counsels of God) will have his beasts no less
certainly than God has His Lamb. In Eev. xiii. this
is made plain. There are these two beasts; the first
civil power, the second religion, and both apostate.
"And I stood upon the sand of the sea, and saw a
beast rise up out of the sea, having seven heads and ten
horns." The beast that emerges from the revolutionary
Eoman world is just adapted for the dragon to fill with
opposition to the purposes of God. In chapter xii. the
dragon was seen similarly characterized as the beast.
Both have the forms of power peculiar to the Eoman
empire. But there is a difference also : "And upon his
horns ten diadems, and upon his heads names of blas
phemy." The dragon has the diadems on his heads ;
the beast shows us more the actual facts — the horns
crowned. The dragon represents the enemy of Christ
in his pobtical employment of the Eoman empire, and
this from first to last ; so that the heads or successive
forms of power are said to be crowned, not the horns,
which were only as a fact to be developed before the
close of its history — at the earliest not before tbe Gothic
barbarians broke up the empire of the west. On the

THE REVELATION. 493
other hand, in the beast of chap. xin. we see, not merely
the hidden spirit of evU making use of the power of
Eome in its various changes, but the empire in its final
state when the deadly wound done to the imperial head
was healed, and Satan shall have given to it thus revived
his power, his throne, and great authority. Now this is
the very time when the ten horns receive authority as
kings ; it is simultaneously and continuously with the
beast, as chap. xvii. informs us ; and hence the horns of
the beast are seen crowned (not merely the heads, as in
the dragon's case previously).
Further, the beast is described afterwards in remarkable
terms, which allude to the beasts so well known in
Daniel vii. "And the beast which I saw was like a
leopardess, and its feet were as of a bear, and its mouth
as a lion's." Here we have certain qualities that resemble
the three first -named beasts of the prophet Daniel.
Though Satan does not originate, he adopts whatever
will suit of that which has been, and endeavours by
this most singular combination to bring out the beast
or fourth empire (for there is none to succeed) so as to
surpass for the last days everything known of old.
What is meant by a beast ? An imperial system or
empire, but withal refusing to recognize God above.
Man was made to own Him, and alone does, as taught
of God. Man alone of all beings in the earth was
made to look up to One above, and is responsible to do
the will of God. The beast does not look up but down ;
it has no sense of an unseen superior. " The fool hath
said in his heart that there is no God." In principle
this is true of every unrenewed man; but here it is the
more tremendous, because an empire ought to be the

494 INTRODUCTORY LECTURES.
reflection of the authority that God in His providence
has conferred on it. No empire has avoided the moral
sentence implied in the symbols, but this beast will go
beyond all that have ever arisen. At the time that the
prophecy was given the fourth beast was in existence ;
but the prophet was given to see that out of a state
of political convulsion, just before the last three years
and a half, and connected with Satan's expulsion from
heaven by the power Of God, this beast rises up out of
the sea. That is, there will be a state of total confusion
in the west, and an imperial power will rise up. This
is the one here described : "And 1 saw one of its heads
as it were wounded to death; and its deadly wound
was healed : and aU the world wondered after the beast."
It is not bard to see sufficient grounds for gathering
that the wounded head was the imperial form of power.
The empire of the west will have been long extinct, when,
strange to say, it reappears in the latter day. But there
is a great deal more than simply the revival of imperial
ism, which draws out the astonishment of the world.
They had thought it aU over with the Eoman empire.
They could easily understand a new empire; they could
readily conceive a Teutonic kingdom, or a Muscovite
dominion, or any other of large space and population;
but the revival of the Eoman empire will take the world
by surprise. This is a part of what is here referred
to. The grounds of this assertion, however, depend on
chap. xvU., so that I cannot now enter into minute
evidence, nor do I wish to anticipate what will come
before us in the next lecture. Let it suffice to give
what I believe to be the truth revealed about it as we
pass onward.

THE REVELATION. 495
But then it is not simply that this empire had
qualities of power that belonged to more than one of
the previous empires, and that it had its own peculi
arity in that it was marked by the revival of imperialism
at the close. We are told that " they worshipped the
dragon, because he gave authority to the beast : and
they worshipped the beast, saying, Who is like the
beast ? and who is able to make war with him ?" It is
evident, therefore, that we have here an apostate and
idolatrous state of the world. The dragon is worship
ped, as is the beast ; and 2 Thess. ii. is plain that worship
is paid to another personage connected with, but dis
tinct from, these both, called " the man of sin," which
is much more a religious power. The first beast is a
political body ; the religious chief will not be in the
west at all, but in Jerusalem, and a very special object
of worship in the temple of God there at the close.
This is a difficulty to some, because it is distinctly said
that this man of sin wiU not tolerate any other object
of worship. But then you must remember that they
are all the same firm. Therefore to worship the one is
pretty much to worship the other; just as in regard
to the true God, there is no worship of one person in
the Godhead without the same homage to the others.
It is in vain for any to pretend to worship the Father
without worshipping the Son, and he that worships the
Father and the Son can only worship in the power of
the Holy Ghost. When we worship God as such, —
when we say " God," we do not mean Father only, but
Father, Son, and Holy Ghost. So precisely in this awful
counterpart, the fruit of the energy of satanic craft and
power at the close. The worshipping of the dragon

496 INTRODUCTORY LECTURES.
and of the beast seems therefore quite consistent with
divine worship paid to the man of sin. The fact is,
they are, as often remarked with justice, the great
counter-trinity — the trinity of evil as opposed to the
Trinity of the Godhead. The devil is clearly the source
of it all ; but then the public leader of his power politi
cally is the beast; and the grand religious agent, who
works out all plans and even miracles in its support, is
the second beast or man of sin.
This appears to be the true and mutual bearing of all,
if we bow to all these scriptures. I am aware that dif
ferences of thought exist here as in almost everything
else. But this objection has no force at all. The only
question is, what best satisfies the word of God, — what
most faithfully answers not merely to the letter of it,
but to its grand principles? I am persuaded, therefore,
that far from any real obstacle' in the fact of these
three different objects being combined in worship, on
the contrary the force and nature of the case cannot
well be understood unless this is seen.
Let us pursue the other points which the scriptures
set before us. "And there was given him a mouth
speaking great things and blasphemies ; and power was
given him to continue [or act] forty-two months. And
he opened his mouth in blasphemy against God, to
blaspheme his name, and his tabernacle, and them that
tabernacle in heaven." Here again it seems evident that
there is a people in heaven removed from exposure to
the power either of Satan or of the public instruments
of his malice in the world. There are also saints here
below. The tabernacle above may be blasphemed, and
those that dwell there Satan may revile, but he cannot

THE REVELATION. 497
touch — cannot even accuse longer before God. He
turns therefore all his power to deal with man on the
earth. "And it was given him to make war with the saints"
(clearly those that are not in heaven), " and to overcome
them : and authority was given him over every tribe,
and people, and tongue, and nation. And all that dwell
upon the earth shall worship him." It will be seen that
there is an invariable distinction between the crowd of
the Gentiles scattered over the world, and "those that
dwell on the earth." The difference is that the former
class is a larger term, embracing the world at large ;
whereas by the latter is meant a considerably nar
rower sphere, whose character of earthliness is the
more decided, because it had known the heavenly testi
mony of Christ and the church. The name might be
still held ; but apostate hearts deliberately preferred
earth to heaven, and would surely have their portion in
neither, but in the lake of fire.
It is solemn to see that this is what Christendom
hastens to become : infidelity and superstition are rapidly
forming it now. All that is at work is bringing about
this earthly and godless state of things. Never since
the gospel was preached were men more thoroughly
settling down in tbe endeavour to improve the earth,
and consequently to forget heaven day by day, only
thinking of it as a dismal necessity when they die, and
cannot avoid leaving the world. But as to turning to
heaven, both as a hope full of joy and as a home for the
affections, whenever was it more thoroughly kept out of
the minds of men? All this then prepares us for the
designation given to the people that did hear of heaven
2 K

498 INTRODUCTORY LECTURES.
but deliberately gave up all the hopes connected with
it to settle down on the earth. They were dwellers on
the earth. The others are " every tribe, and people, and
tongue, and nation," that have heard comparatively
little about the gospel. But be will endeavour to deal
with both ; and more particularly " all that dwell upon
the earth shall worship him, whose name is not written
in the book of life of the slain Lamb from the foun
dation of the world."
Carefully bear in mind that " from the foundation of
the world " belongs not to " slain," but to the writing of
the name. John does not mean that the Lamb was slain
from, the foundation of the world, but that the name
was not written from the foundation of the world in
the book of life of the Lamb that was slain. Compare
Eev. xvii. 8.
"If any man have an ear, let him hear. He that
leadeth into captivity shall go into captivity." The
importance of this statement was to guard the saints
themselves from taking power peremptorUy into their
own hands. They might cry to God, they might ask
Him to arise and judge the earth, but they were not to
fight themselves. As the beast would take power, so
should he suffer the consequence. . He might lead into
captivity, but into captivity he must go. He might kill
with the sword, but he must be killed himself : indeed,
his would be a stiU more awful doom. At the same
time patience, with this retributive sanction annexed, is
put in as a general principle, and stated in such a form
as to apply to any one. It was surely and particularly
meant to guard the saints from mistake and wrong. I
do not think the direct application is to the beast, but

THE REVELATION. 499
rather warning to the saints of God. "Here is the
patience and faith of the saints." This gives the ap
plication. In the latter part of the chapter we have a second
beast. This calls for more attention, because there has
been and there is a danger of some confusion and
difficulty on this subject. Let it be observed that the
second beast it is which more particularly resembles in
wickedness what the Lord Jesus was in goodness. It is
indeed a " beast ; " that is, it has a kind of imperial
power, though very likely on a far smaller scale than
the first beast. Still it has the character of empire
attached to it. It is a beast, and not merely a horn. Then
the horns that it has have a peculiar character. " He
had two horns like a lamb." There was the pretence of
resembling the Messiah. But " he spake as a dragon."
It was really the expression of Satan. "And he exer
cises all the authority of the first beast in his presence."
It is, therefore, plain that the second beast is really the
more energetic of the two, and the active instrument of
evil. And this is always the case in every form of wicked
ness that has ever been forged for this world. The pro
moters of it — the persons that exercise the influence,
sometimes unseen, sometimes publicly— are as a rule
those that put religion forward. The religion of the
earth is the prolific source of all the worst evil that is
done under the sun. The devil could not accomplish
his plans if there was not such a thing as earthly religion.
Is not this an awful thing to think of, and a solemn
thing, too, for those that have the smallest connection
with it ? 2 k 2

500 INTRODUCTORY LECTURES.
Accordingly in this case, observe, the second beast
which resembles Christ, and takes that place, does
not come out of the sea, or the turbulent state of the
nations, but out of the earth. It is a more settled state
of things when this beast appears, who exercises all the
authority of the first beast before him (that is, in his
presence, with his full sanction : it is not usurpation ;
it is not in any sense something done without him ; but
it is done in his presence, as is here said); "and causeth
the earth and them which dwell therein to worship the
first beast" (there is an understanding between them),
" whose deadly wound was healed." It is remarkable
that in 2 Thess. U. we do not hear of his causing the
world to worship the first beast ; but that he compels
or at at any rate claims worship, and is himself wor
shipped as God. For he arrogates divine worship to
himself. It makes the whole matter plain, if we remem
ber that the first beast means the Eoman empire, and,
consequently, its seat is the west. - The second beast,
on the contrary, is in the land of Palestine, and has a
Jewish form. Any one who looks at 2 Thess ii. can
see that we are in view of what will be in the land of
Judaea, and not in Eome. It is the temple of God that
is particularly seen, where the man of sin sets himself
up as an object of worship. Only we must remember
that we must read scripture with scripture. Supposing I
treat the second chap, of 2 Thessalonians as giving me
all that the Bible tells about the man of sin, I foreclose
scripture, and must have an imperfect account. On the
other hand, if we take only what we have in Eevelation
xiii , we shall want certain elements necessary for com-

THE REVELATION. 501
pleting the sketch. I believe that all this is arranged
with consummate wisdom by God, because He does not
want us to read only one part of His word ; He wishes
us thoroughly to search into all His word. He will not
give a proper understanding of holy writ, unless there be
a real confidence in and value for all that He has given
us. Consequently it is only by putting together these
scriptures, as to which there is ample light to show
what is referred to, that we can really understand the
subject. Now it is quite plain in the first part of the chapter
that we have before us a mighty political power. It is
equally certain that 2 Thessalonians ii. describes not a
vast imperial system so much as a religious power. An
utterly lawless personage is the man of sin, but still
essentially a religious power. It claims to itself what
belongs to God; and this is precisely what we find con
nected with the second beast.
We may remark another feature in the symbol here.
It had two horns. The reason, as I suppose, is con
nected with the whole testimony of John. Any one
who has looked into it will see that even as to our
blessed Lord Himself, the general bent is to show what
He was on earth — not what He is in heaven. I admit
there are exceptional passages in John ; but while Paul's
object is to direct us to Christ in heaven, as the charac
teristic point of his witness, John on the contrary draws
particular attention to what He was on earth.
This seems to me of importance for the meaning of
these two horns. The Lord Jesus, as all are aware, was
a prophet on earth ; and assuredly, as we know, He will
reign as king over the earth. But what lies between ?

502 INTRODUCTORY LECTURES.
He is priest ; but He is priest in heaven. Accordingly
it is not the place of John but of Paul to bring out the
heavenly priesthood of Christ. John never, as far as I
know, developes the offices of Christ above. Not but
that he points out what connects itself with them, as for
instance, in chapter xiii., and again in chapter xiv., as
well as in chapters xvii. and xx. of the Gospel. But
these are quite exceptions. The general strain of John
is to dwell on Christ manifesting God here below. Paul's
doctrine is man glorified in heaven.
Accordingly this I believe to be the key to the two
horns of the beast. When the Antichrist appears, he
will not take the place of being a priest; far higher
will be his assumption. He will set up to be a prophet
and a king, yea, a king imitating what Christ will be to
Israel. We have two horns, not seven ; — it is an imita
tion, but not of the full power of Christ. In the Lord
we see perfection of power, just as could be said of the
Holy Ghost in His fulness of power for government. In
the Antichrist there is the pretension to what belonged
to Christ connected with the earth, and with the most
marked absence of what pertains to Him in heaven.
This is no mean evidence by the way, that the idea of
applying all this to the papacy as its full meaning is a
mistake ; for the essential feature of the papacy lies in
its assumption to be a living earthly representative of
Christ's priesthood. It is precisely the corruption of
what is heavenly and not Messianic. Popery is much
more antichurch than antichrist. Such is the difference.
But when Eev. xiii. is fulfilled, there is no question
of the church any longer. The Christian body will be no
more seen on earth; the saints of the high places are

THE REVELATION. 503
on high. Accordingly it is not a mere sham clothing
with the priestly power of Christ which the antichrist
makes, but a false assumption of His prophetical
place which was on the earth, and of His kingly sphere
which will be on the earth. This personage claims both
powers. He has two horns like a lamb, and is active in
the performance of great signs and wonders. He has a
double activity. First of all, he borrows the controlling
influence of the Eoman empire, — he exercises all the
authority of the first beast. Besides this, he does a vast
deal on his own account which the Eoman emperor could
not do. " And he worketh great signs, that he should
even make fire to come down from heaven on the earth
in the sight of men." That is, he imitates the power not
only of Christ but of God. He claims to be the Jehovah
God of Israel. Just as Jesus is Jehovah as well as Mes
siah, so this vessel of Satan's power in Jerusalem will
emulate what God did by Elijah to disprove the claims
of Baal. Fire, we know, came down and consumed the
sacrifice of old, and God demonstrated as clearly that
Baal was not God, as that Jehovah was. So the second
beast will do wonders, not really, but in appearance.
" He worketh great signs that he should even make fire
to come down from heaven on the earth in the sight of
men, and deceiveth them that dwell on the earth by
reason of those signs which it was given him to work in
the sight of the beast."
All shows that this is the antichrist. The first beast
does not work any miracles whatever. He astonishes
the world by reviving imperialism ; but this is a very
different thing, and cannot properly be called a sign.
It may and will amaze men, but is not a miracle. But

504 INTRODUCTORY LECTURES.
the beast out of the earth or land, which is incom
parably more active and energetic than the first, does
work great signs (no doubt by Satan's energy, but still
he works them); and the consequence is that he "de
ceiveth them that dwell on the earth," saying to them
especially "to make an image to the beast, which had
the stroke of the sword, and lived." I am not prepared
to say whether this is or is not the abomination of deso
lation set up in the holy place. It seems to resemble
that idol, and may probably be the same thing.
"And it was given him to give life to the image of
the beast, that the image of the beast should both speak,
and cause that as many as would not worship the image
of the beast should be killed. And he causeth all,
both small and great, rich and poor, free and bond, to
receive a mark on their right hand, or on their foreheads:
and that no man might buy or sell, save he that had
the mark, the name of the beast, or the number of his
name. Here is wisdom. Let him that hath understand
ing count the number of tbe beast: for it is a man's
number ; and his number [is] six hundred threescore
[and] six."
The various guesses that have been made respecting
this number are most inadequate. It may be that it
is one of those secrets that cannot be unravelled until
the person appears, when we may be sure that at least
the wise wiU understand it. That we are to understand
it now is, I think, more than we ought to assume. To
what moral profit could it possibly serve ? Assuredly
everything that can edify and refresh the soul, and
that can be used by the Holy Ghost for real blessing
in separating us from the world and attaching us to

THE REVELATION. 505
heaven, and, above all, to Christ, we may gather from
the Eevelation rightly understood now. Indeed, I be
lieve we can gather a great deal more than those who
are to be in the circumstances will be able to reap in
their day. But there may be points of minute applica
tion kept back by the wise reserve of God, who does not
indulge mere curiosity, as this would be. Such know
ledge will be of practical importance only when the time
comes; and therefore I do not doubt that this is just
one of those points in which the Lord does not gratify
men's minds now. 1 have heard no explanation that
carries any force along with it. Many of those which
have been offered entirely and obviously fail — for in
stance, "apostacy" and such like explanations. "Apos
tacy" is not the number of a man; nor for similar
reasons can " apostate " stand, nor, perhaps, " the Latin
man" or kingdom, though certainly entitled to attention.
Further, it does not seem, as generaUy thought, to be
the number of antichrist, the second beast, but of the
Eoman empire, or rather Emperor, in final antagonism
to Jehovah and His anointed.
Next we come to chapter xiv., where we have neither
the counsels of God as opposed by Satan, first in heaven
and then in earth; nor the plan and instruments by
which Satan gives battle to those counsels. All this we
have had in chapters xii. and xiii. But now we enter on
another line of things. What is God doing with His own?
Nothing ? Impossible ! All must be active and good.
God, therefore, is pleased to reveal to us a variety of
ways in which He will put forth His power, and send
both testimony and warning suited to the crisis ; and

506 INTRODUCTORY LECTURES.
this is given with remarkable completeness throughout
the seven divisions into which this chapter naturally
divides itself.
The first is a certain numbered multitude separated
to the Lamb on mount Zion. The Lord Jesus is about
to insist on His rights in the midst of Israel ; and Zion
is the known centre of royal grace. Royal, I say, be
cause it is Christ asserting His title as Son of David ;
but it is also royal grace, because it supposes the total
ruin of Israel, and that the Lord in pure favour begins
there to gather round Himself once more. This accord
ingly is the first form in which God displays His action
for the last days. The devU may have his beasts and
horns ; God has His Lamb ; and the Lamb now is not
seen on the throne in he'aven, or taking a book. He
stands on mount Zion. It is a notable point of progress
toward the kingdom that is clearly brought before us
before the close.
"And I looked, and, lo, the Lamb stood on the mount
Sion, and with him an hundred and forty-four thousand,
having his name and his Father's name written on their
foreheads." They are not spoken of as conscious of any
such relationship, as it is not a question of their Father,
not of His Father and their Father. Nothing of the kind
is ever found in the Apocalypse but "his Father's name
on their foreheads." "And I heard a voice from heaven,
as a voice of many waters, and as a voice of great
thunder : and I heard the voice of harpers harping with
their harps : and they sing [as it were] a new song in
presence of the throne, and in presence of the four living
creatures and the elders : and no man could learn that
song but the hundred and forty-four thousand, which

THE REVELATION. 507
were bought from the earth. These are they who were
not defiled with women ; for they are virgins."
These saints bad not corrupted themselves ; and
the name of the Lamb is coupled with them. With
Babylonish wickedness here below they had nothing to
do; they were pure, and are associated with the* holy
Sufferer. "These are they that follow the Lamb whither
soever he goeth. These were bought from among
men, first-fruits to God and to the Lamb. And in
their mouth was found no guile : for they are without
fault" [" before the throne of God" is spurious]. Such
is the first action of God. It is a complete remnant,
not said to be from the twelve tribes of Israel, such as
we saw in chapter vii.; but this is particularly of the
Jews.- They were gathered out from those guilty of
rejecting the Lamb. And now God answers all that and
other wickedness by this merciful and honourable sepa
ration to the Lamb, who is now about to be installed in
His royal seat on mount Zion.
The next scene gives us an angel flying. "And I
saw," it is said, '¦' another angel fly in the midst of
heaven, haviug [the] everlasting gospel to preach unto
those that sit on the earth, and unto every nation, and
tribe, and tongue, and people." Why is it called " ever
lasting " ? We must remember that the gospel which is
being preached now is a very special gospel, and in no
way an everlasting gospel. Nobody ever heard the
gospel that is preached now till Jesus died and rose
and even went to heaven. That is to say, the gospel as
it should be preached in and out of Christendom depends
on the most stupendous facts ever accomplished here
below for which God waited more than four thousand

508 INTRODUCTORY LECTURES.
years even of man's dwelling on the earth before He
would or could righteously send it forth. Consequently
the gospel of the grace of God, as we know, is not
properly (never in scripture) called the " everlasting
gospel." I suspect that most use these terms with
out thinking what is really meant. When they call
the gospel now the " everlasting gospel," they have
probably some vague notion that it connects us with
eternity. They think it a fine-sounding epithet, con
veying I really do not know what; but at any rate it is
to be supposed that there is some idea in the mind of
those that so characterize "the gospel of God." It is
certainly a mistake, if scripture is to decide.
"Everlasting gospel" means what it says. It means
those glad tidings that always have been and always
will be true: whatever else God has made known to man,
this has always abode unchanging. What is it then ? The
glad tidings of God always were that He purposes to
bless man by the promised seed Christ Jesus, to set him
up over the rest of creation, to have dominion as His
image and glory. At the very beginning the first chapter
of Genesis proves that this is God's mind for man here
below. The end of all things will proclaim the self
same thing. The millennium will be a grand demon
strative testimony to it. In the new heavens and the
new earth man will be thoroughly and for ever blest.
The declaration of this I believe to be the everlasting
gospel. In the latter day it will act as the setting aside
of the lie of Satan, who puts and would fain keep man
in a position of estrangement from God, who is morally
forced to be the judge of man instead of being the blesser
of all upon the earth, and consequently to cast him

THE REVELATION. 509
into hell. All this, it is plain, is the fruit of Satan's
wiles; but the everlasting gospel presents God as the
blesser of man and creation, as it always was in His
mind, and as He will certainly bring it to pass ; not, of
course, for every individual man, because those who
despise His mercy in Christ, and those especially who
having heard despise the gospel of His grace, must be
lost for ever. I am speaking now of what always was
before Him, and always kept before man in His word.
The way in which the subject is spoken of here
confirms this. "Fear God," is the message, "and give
glory to him " (there is thus the evident contradiction
of idolatry); "for the hour of his judgment is come."
Then wUl be the downfall of all those that oppose God,
not only of all the vanities of the nations, but of all
those that heed or sustain them against God. " Worship
him that made heaven and earth, and the sea, and the
fountains of waters." Clearly therefore it is the uni
versal message of God to man, and connected with His
creation glory. Tbe solemn threat of His speedy judg
ments is a ground of pressing on the bUnded consciences
of man the claim of the honour solely due to Him.
There are no doubt many who think it an extra
ordinary circumstance that God should send out such a
message as this in days rapidly approaching. Let me say
why such a difficulty is felt. It is because men conjec
ture and judge out of their own position and their own
relationships. But never can we understand anything
ario-ht as long as we reason and conclude thus. It
is not the way to understand any part of the Bible,
least of all perhaps prophecy. If it be a question of
our conduct or duty, it is indispensable to stand on

510 INTRODUCTORY LECTURES.
our proper relationship ; we must abide carefully in
the place that God has given us, while bowing to the
word of God that applies to us there. How can we
act intelligently or rightly as Christians unless we,
knowing what it means, believe we are Christians ?
We only glorify our God and Father just so far as we
look up as children to Him as our Father, and as saints
own Him as our God. This is surely true. But here
no Christians are said to be on earth : we have elect
Jews ; we have nations, along with " those that sit
upon the earth." That is, there are men, apparently
apostates, under the latter designation, as well as the
general mass of mere nations, tribes, tongues, and
peoples. It seems then that God comes down, as it
were, to meet them on the lowest possible ground of
His own truth. And what is that ? They are called to
fear God and give glory to Him ; and this is on the
ground that He is Judge, just about to deal with His
own world. He calls upon them to abandon aU that
idolatry into which they will have fallen, particularly
in those days.
And I have not the slightest question myself that
at this present moment there is the working of a leaven
that will end in idolatry, especially (if there be in this
a difference) for the higher orders of this country, who
will drag in the lower also. In the humbler classes
there is in another way that grossness of love for
sensible objects and show that will prepare them for
idolatry. But I repeat that there is the active instilling
of a spirit, no doubt more subtle and refined in the
educated classes, which, in my judgment, will infallibly
school them into naturalistic idolatry before many years

THE' REVELATION. 511
are over. There is, on the one hand, the material ten
dency of modern science and literature; there is, on
the other, the condescending patronage of times that are
past. On these dangerous tracks all that is now ener
getically leavening the world tends to bring man back
to heathenism again ; i. e., the apostacy.
However this may be judged by those who hear it,
we must remember that there will be also another
cause of a most solemn nature, which is plainly re
vealed : God is going to pour out a judicial delusion on
Christendom. It is certain that He wUl not only inflict
severe blows of judgment, but give men up to believe a
lie — the great be of the devil. Here is the great truth
of all times : — that God, the God who has now revealed
Himself in Christ and by redemption, alone is the due
object of worship. So far then is this message, to my
mind, from being a strange thing that it appears exactly
suitable to man as then situated, and no less to God's
wisdom and goodness.
Another consideration perhaps may help some as
connected with this, and confirmatory of it, founded on
Matthew xxv., where the nations are called up before
the Son of man when He sits as King upon the throne.
It will be remembered that He tells those whom He
designates as the sheep that, inasmuch as they did
what they had done to His brethren, it was really to
Him ; as, on the other hand, the insults fell on Him
which were aimed at them. These acts of kindness, or
the contrary, will be owned by the Lord here. It is no
use for people to call it the general judgment, or the
judgment of our works. It is not. The one principle
before us in this scripture is His dealing with the living

512 INTRODUCTORY LECTURES.
Gentiles, or the nations according to their ways with
His brethren ; and it will require real power of God to
act aright then. The pressure against His messengers
will be enormous. If any receive them well, it will be
from faith. I grant that the measure of their faith is
small. That to honour His brethren is virtually to
honour Himself, they do not themselves know. When
they stand in presence of the King, how astonished
they are that He should regard what was done to the
messengers of His gospel in the last days as if done to
His own.
Certainly these Gentiles were wrought in by divine
grace, yet very evidently they will not be what you
would call "intelligent." But then how often must
we beware of making too much of this ! What a con
stant snare it is to slip into an unconscious criti
cism ! Men are apt to give themselves an exaggerated
importance on the score of their knowledge. God,
I am sure, always attaches a far higher value to the
heed paid to the Lord Himself, and this too in those
that He sends out. It is always a crucial test. It will
be so then most of all, because these messages will go
forth to the nations on the earth when, growingly lifted
up and self-satisfied, they are summoned by messengers,
poor and contemptible in their eyes, who will solemnly
proclaim the kingdom just coming — the King who is
coming in person to judge the quick apart from and
before the judgment of the dead. But some souls here
and there will receive them, not only treating them
kindly,' but this because they receive the message. The
power of the Spirit of God alone will give them this
faith. None less than God Himself will incline their

THE REVELATION. 513
heart. Accordingly the Lord will refer to this reception,
or the kindness that accompanied it, as an evidence of
their heeding Himself in the persons of His messen
gers. This I consider to be similar,, if not the same, as
the everlasting gospel ;' indeed it is called by Matthew
the "gospel of the kingdom." I am inclined to infer
that the " gospel of the kingdom " and the " everlasting
gospel" are substantially identical ; and that it was thus
described because it was always in the purpose of God
to establish this kingdom over the world, and to bless
man himself here below. This Matthew, in accordance
with his design, calls rather the "gospel of the king
dom," because Christ is going to be King. John, it
would seem, calls it the " everlasting gospel," because it
is in contrast with special messages from time to time,
as well as with all that had to do with man as he is
here below. At this most corrupt time, then, the
message will be sent forth, and certain souls will receive
it by God's grace.
Thus the second scene in the chapter is the procla
mation of the everlasting gospel unto those settled down
on the earth, and to the nations, &c, as the first section
was the separation of a remnant of Jews to the Lamb on
mount Zion.
The third section, which may be passed over with
comparatively few words, is a warning respecting the
fall of Babylon. An angel comes forth, saying, "Babylon
is fallen, is fallen, the great city, which made all the
nations drink of the wine of the wrath of her forni
cation." The fourth is a warning about the beast. " And the
2 L

514 INTRODUCTORY LECTURES.
third angel followed them, saying with a loud voice, If
any man worship the beast and his image, and receive
bis mark on his forehead, or on his hand, he also shaU
drink of the wine of the wrath of God, which is
mingled without mixture in the cup of his anger ;
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 unto ages of ages : and they have no rest day and
night, who worship the beast and his image, and if
any one receiveth the mark of bis name." So far these
divine dealings all go in pairs : as tbe work among the
Jews, and then a final testimony to the Gentiles ; then
the warning about Babylon, and another about the
beast. " Here is the endurance of the saints, that keep
the commandments of God and the faith of Jesus."
Then we come to the fifth, which is rather different.
It is a declaration, that "Blessed are the dead that die
in the Lord from henceforth." From this time nobody
that belongs to the Lord is going to die, and those that
die in the Lord (i.e. in fact all who have thus died) are
just on the point of blessedness, not by personal exemp
tion but by the first resurrection and the reign with the
Lord, which will terminate all further persecution and
death for His name. The wicked must pay the wages
of sin, and be destroyed by the judgments of God ; but
there shall be no more dying in the Lord after this. As
a class these are to be blessed (not to die) henceforth.
"And I heard a voice out of heaven saying unto me,
Write, Blessed [are] the dead which die in the Lord
from henceforth. Yea, saith the Spirit, that they shall
rest from their labours ; for their works do follow with

THE REVELATION. 515
'them." There is an end of such sorrow and labour : the
Lord is going to take the world and all things in hand,
Accordingly in the next scene " I saw, and, behold, a
white cloud, and upon the cloud one sitting 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, Send thy sickle, and reap; for the
hour is come to reap; for the harvest of the earth is
dried. And he that sat on the cloud thrust his sickle
on the earth ; and the earth was reaped." It is not here
a question of gathering in. The Son of man is seen
with the crown of gold, King of righteousness, not yet
manifested as King of peace.
And then the close of all the scenes comes. "And
another angel came out of the temple that is in heaven,
having himself also a sharp sickle. And, another angel
came out from the altar, that had authority over the
fire; and called with a loud cry to him that had the
sharp sickle, saying, Send thy sharp sickle, and gather
the clusters of the vine of the earth ; for her grapes are
fully ripened." This goes farther. For the harvest the
call was out of the temple ; here it is out of the temple
that is in heaven. It is not only wrath on earth but
from heaven. And another angel comes out from the
altar (i.e., the place of human responsibility, where God
manifests Himself to sinners in the sacrifice of Christ,
judging sins but in grace). So much the more tremen
dous His vengeance on the earthly religionists who
despise Christ and the cross in deed if not in word.
This angel has authority over the fire, the sign of detec
tive and consuming judgment. In short, we have here
U2

516 INTRODUCTORY LECTURES.
the harvest and the vintage, — the two great forms of the
judgment at the close ; the harvest being that judgment
that discerns between the just and the unjust, and the
vintage being the infliction of unmingled wrath on
apostate religion, " the vine of the earth," which is the
object of God's special abhorrence.
It is plain, therefore, that here we have seven distinct
acts in which God will interfere in the way of forming
a testimony, of warnings to the world and comfort to
His people, and finally of judging the results as far as
the quick are concerned.
But a very peculiar scene is described in chapters xv.
xvi. On this one need not now bestow more than a few
words. " I saw another sign in heaven." It is clearly
connected with what we have had in chap. xii. "And
I saw another sign in heaven, great and marvellous,
seven angels having seven plagues, the last ; for in them
is filled up the wrath of God." You will observe that
it is not yet the coming of Christ. This is of importance
to show the structure of this portion of the book. We
must carefuUy beware of supposing that the seven bowls
are after the Son of man is come for the harvest and
the vintage of the earth. We shall find, so far from this
being the case, that the vision must go back, — I do not
say to the beginning of chapter xiv., but before the end
of it. The very last of the bowls, tbe seventh, is the
fall of Babylon. Now that act of judgment would
correspond to the third dealing of God in chapter xiv.
The first was the separation of the Jews ; the second
the everlasting gospel to the Gentiles; and the third
the fall of Babylon. Thus the last bowl only brings us

THE REVELATION. 517
up to the same point. Hence the bowls must not in any
way be supposed to follow after chapter xiv., but only
after its earlier part at the utmost. This is important,
because it may help some to gather a juster idea how to
place chronologically the various portions of the book.
The last bowl is also the last outpouring of God's wrath
before the Lord Jesus Christ comes. Consequently it
must precede the latter part of that chapter. It syn
chronizes, we have seen, with the third out of its seven
consecutive sections. The end of chapter xvi. does not
in point of time fall lower than the third step in those
of chapter xiv. The fourth probably, but certainly the
" fifth, sixth, and seventh are events necessarily subse
quent to all the bowls.
Let us look then a little into the subject. " I saw as
it were a sea of glass." But here it is distinguished in
its accompaniments from the description in chapter iv.
There the elders were seen on thrones, with the sea of
glass bearing its sUent but strong testimony that these
saints had done with earthly need and danger, — that
those who required the washing of water by the word are
not contemplated in this scene. This is all intelligible
and even plain. When the glorified saints are caught up
to heaven, they no longer require what was set forth by
the laver and its water to purify ; for the sea of glass
attests that the purity was fixed. The fact is, that they
were beyond the scene where water was needed to
cleanse their daily defilements.
Here it is not merely a sea of glass, but mingled with
fire. What does this teach ? It declares, in my opinion,
that these saints passed through a time of fearful fiery
tribulation, as did not the elders. The absence of the

518 INTRODUCTORY LECTURES.
fire in connection with the elders is just as significant,-
as the presence of fire in connection with the saints in
collision with the beast and the false prophet, of whom
we are now speaking. If people ask you, "Are the
saints to pass through the time of tribulation? The
right answer is, What saints do you mean? If you
mean those that are presented by the elders caught up
at Christ's coming, clearly they will not.. Scripture is
positive. If you only mean that some saints are to pass
through that tremendous time, it is unquestionable. In
short, we have only to distinguish, and all becomes
perfectly plain: by confounding the two classes all is
made a mass of obscurity. But scripture cannot be
broken. Here then we find a sea of glass mingled, with fire.
"And I saw as it were a sea of glass mingled with fire :
and those that , have gained the victory over the beast,
and over his image, and over the number of his name,
standing on the sea of glass, having harps of God."
The victory over the beast is never predicated of the
elders in any sort ; nor is there any connection with the
elders here. It is a closing scene of fearful trial. This
is important. The victories here are confined to the
time when Satan's last plans become consummated.
These were delivered from them probably before the
beast falls. At any rate, the time does not seem of prime
importance, but the fact is undeniable that these con
querors belong exclusively to the time of the last efforts
of the devil through the beast and the false prophet.
They are strictly speaking therefore Apocalyptic saints,
and the final company of them. It wUl be recollected
that in our last lecture we saw the first sufferers.

THE REVELATION. 519
Although these may have fallen under the hand of the
Eoman Empire, they really got the victory over it, and
are here seen standing on the sea of glass having harps
of God. Their melody in praise of the Lord was none
the worse for the sea of tribulation through which they
had passed into His presence.
"And they sing the song of Moses, servant of God,
and the song of the Lamb." Thus it is plain that they
are not Christians in the strict sense of the word.
Assuredly they are saints in the most real sense, but not
standing in the relations which now subsist ; they are
not to have that sort of bond which is made good by
the indwelling of the Holy Ghost in those who are now
in association with Christ. So exclusive is it that those
who may have been under Moses are under him no
more ; they own no master or head save Christ. Whereas
the souls of whom we read here still retain their link
with Jewish things, though beyond a doubt they serve
God and the Lamb. Hence we hear of them " saying,
Great and marvellous are thy works, Lord God Al
mighty; just and true are thy ways, 0 King"— not
"of saints," but "of nations." There is no such thing in
scripture as " King of saints." This is one of the worst
readings of the vicious received text of the Eevelation,
I do not hesitate to say, both that it ig against the
best witnesses, and that it conveys a heterodox mean
ing, and is consequently mischievous. For what can go
more practically to destroy the proper relationship of
the saints of the Lord? Elsewhere we never hear of
such a thing as " King of saints," nor has it any just
sense. To the saints the Lord Jesus stands undoubtedly
as their Lord and master ; but king is a relationship with.

520 INTRODUCTORY LECTURES.
a nation living on the earth. It is not at aU a con
nection that pertains to the new man. Besides, these
if martyred belong actually to heaven, where such a
relationship would be strange indeed. Thus it is strange
doctrine as weU as a fictitious reading. The allusion is
to Jeremiah x. 7. There you wUl find "king of nations,"
with other words which are cited here. If these saints
were not exclusively Gentiles, at least they compre
hended such; and this has to be borne in mind in
reading the passage. The true title then is "king of
Gentiles" or of "nations." No doubt King of the
Jews He is ; but those in particular who were Gentiles
themselves would and ought to rejoice in being able to
praise Him as the King of nations.
"Who shall not fear thee, 0 Lord, and glorify thy
name ? for thou only art holy : for all nations shall
come and worship before thee" (here again it is not
Israel, but all nations shall come) ; " for thy judgments
are made manifest." They are anticipating the triumph
that is reserved for God in the day of the glory of
Christ's coming.
"And after that I saw, and there was opened the
temple of the tabernacle of the testimony in heaven :
and the seven angels came out of the temple, that had
the seven plagues, clothed in pure and white linen, and
having their breasts girded with golden girdles. And
one of the four living creatures gave the seven angels
seven golden bowls full of the wrath of God, who Uveth
unto the ages of the ages. And the temple was fiUed
with smoke from the glory of God, and from his power;
and no one was able to enter into the temple, till the
seven plagues of the seven angels were fulfilled." It is

THE REVELATION. 521
not now the ark of God's covenant seen in the opened
temple. It is characterised as the tabernacle of the
testimony, and judgments follow on apostate Gentiles,
not the revelation of the divine counsels touching
Israel. Then (chap, xvi.) we have these seven bowls poured
out. It is not now "the third" as under the trumpets,
with which the analogy is close ; there is no restriction
to the western empire of Eome. The whole apostate
sphere is smitten, and with yet more severity. The first,
as we know, was on the earth ; the second on the sea ;
the third on the rivers and fountains of waters; and the
fourth on the sun. Thus all the different departments
bf nature, whatever may be symbolized by them (and
their meaning seems to me neither indeterminate nor
obscure), were visited by the bowls of God's wrath.
The three later bowls, Uke the three woe -trumpets,
come to closer quarters with men.
The fifth angel poured out his bowl on the throne
of the beast. It is clear therefore that we have here a
GentUe sphere before us, which fits in with the prefatory
scene. " The fifth angel poured out his bowl upon the
seat of the beast; and his kingdom was fuU of darkness ;
and they gnawed their tongues for pain, and blasphemed
the God of heaven becanse of their pains and their sores,
and repented not of their deeds. And the sixth angel
poured out his bowl upon the great river Euphrates;
and the water thereof was dried up, that the way of
the kings that are from the sun-rising might be pre
pared." The Euphrates was the boundary that separated
the empire on its oriental frontiers from the vast hordes
of uncivUized north-eastern nations destined to come

522 INTRODUCTORY LECTURES.
into conflict with the powers of the west in the latter
day. Thus tbe way is made plain for them to come
forward and enter into the final struggle; This seems
the meaning of. the drying up of the great river. "And
I saw three unclean spirits like frogs out of the mouth
of the dragon, and out of the mouth of the beast, and
out of the mouth of the false prophet. For they are
the spirits of demons, working signs, which go forth
unto the kings of the whole habitable earth, to gather
them to the battle of that great day of God the
Almighty." This gives proof of what I have just now
referred to. There is about to be a universal uprising
and fight to the death between the east and the west.
But the Lord has designs which neither side knows nor
regards, and He is no indifferent spectator. " 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 they" (for I take it so) "gathered them
together unto the place caUed in tbe Hebrew tongue
Armagedon." Lastly comes the seventh angel, who deals with the
world still more decidedly and universally by pouring
on the air. "And the seventh angel poured out his bowl
into the air; and there came a great voice out of the
temple of heaven, from the throne, saying, It is done.
And there were lightnings, and voices, and thunders;
and there was a great earthquake" — and not only great
but unexampled — "such as was not since men were
upon the earth, such an earthquake, so great." Clearly,
therefore, judgment from heaven becomes yet more
unsparing in its blows on man here below. " And the
great city came (iyevtro) into three parts, and the cities.

THE REVELATION. 523
of the nations fell : and great Babylon was remembered
before God." This accounts for the warning of the faU
of Babylon referred to in the complete series of God's
deabngs in chap. xiv. To that chap. xvi. now brings us
up in point of time.
This must suffice for to-night, though no more than
a sketch of the general bearing of this part of the
prophecy.

THE EEVELATION.
Chaps, xvii.-xxii.
It is necessary that we should aU bear in mind, if we
have not observed it before, that Eev. xvii. does not
pursue the chronological course of the prophecy. It is
a description, and not one of the visions that carry us
onward. The seventh bowl contained under it the faU
of Babylon, which "was remembered before God, to
give to her the cup of the wine of the fierceness of
his wrath."
This chapter explains how it was that Babylon was
so offensive to God, and wherefore He judged her thus
sternly. But, in point of fact, in giving the description
of Babylon, the Holy Ghost enters even more into an
account of her relations with the beast, tbe imperial
power of which we saw not a Uttle last night. Accord
ingly these are the two main objects of judgment
brought before us in the chapter. It is true, the beast's
judgment is only referred to as a defeat under the
hand of the Lamb. The particulars are reserved for a
later point in this prophecy. We must therefore look a
little into the two objects — Babylon and the beast.
The principle is very clear. Man has always sinned

THE REVELATION. 525
in one or other of these two ways, looking now at sin
in its broadest forms. The woman — the strange woman
— sets forth corruption, human nature indulging itself
in its own evU desires, irrespective of God's wiU. The
beast is the expression of the will of man setting itself
up in direct antagonism to God. In short, one may be
described as corruption, and the other as violence.
There is, however, a great deal more than this on the
subject, and given with great precision in scripture,
because this is merely the principle of sin in one or
other form from the beginning. It wiU be observed that
in this case it is one of the angels that had the seven
bowls who comes forward and says to John, " Come
hither ; I wiU show unto thee the judgment of the great
whore (or harlot) that sitteth upon [the] many waters."
There were two particular effects of her evU : the one,
ilbcit commerce with the kings of the earth ; the other,
intoxicating the inhabitants of the earth with the wine
of her fornication.
" So he carried me away in the Spirit into a
wUderness" — a thorough waste as to the knowledge or
enjoyment of God. The woman was there seen sitting
on a scarlet-coloured beast, i.e., the weU-known imperial
power of the Eoman Empire, — " Ml of [the] names of
blasphemy" in its wicked opposition to God, and clothed
with the forms we have already seen — " seven heads
and ten horns." The Spirit of God regards it in its
final shape and completeness, as far as it was permitted
to attain it. "The woman was arrayed in purple and
scarlet colour, and decked with gold and precious stone
and pearls." Everything that could attract the natural
man was there; and aU that which to him looks fair

526 INTRODUCTORY LECTURES.
enough on the side of religion. But she has a golden
cup in her hand full of abominations and the impurities
of her fornication* Idolatry is the awful stamp that
she bears, and this too both in what she gives to man,
and in what is written on her forehead before God.
" Upon her forehead was a name written, Mystery,
Babylon the great, the mother -of the harlots and of
the abominations of the earth."
Men have been beguiled here and there, and from an
early date, to set aside the true bearing of this chapter.
Sometimes they have contended for its application to
pagan Eome. Sometimes, again, they have sought to
turn it aside toward Jerusalem in her corrupt state.
But a grave consideration soon disposes of both views
by the relation to the beast, and more particularly by
what wiU be shown a little farther on. The application
to old pagan Eome is harsh and purposeless enough;
but the attempt to refer it to Jerusalem is of all
schemes the most absurd ; for, far from being borne up
by the imperial power, Jerusalem was trodden down
by it. If there was any Gentile power since John's day,
which did not sustain but persecute and suppress Jeru
salem, it was Eome, instead of being a gaudy harlot
mounted on that vast empire.
At the same time the attempt to apply Babylon to
ancient Eome is almost as unhappy; and for a plain
reason. As long as Eome was pagan, there was neither
the full bearing of the seven heads, nor did so much
as one of the ten horns exist. The decem-regal divi
sion of the broken empire in the West, as aU know, was
* Most copies, it would seem, read rrjg yfjg, "of the earth;" the
Alex, and others give avrrjg, " of her." The Sinai MS. has both.

THE REVELATION. 527
long after Eome bad ceased to be heathen. Nobody can
dispute that this remarkable cluster of kingdoms 'in
Europe was the fruit providentiaUy of the destroyed
unity of the Eoman empire when tbe barbarians in
vaded it. With that love of freedom which they carried
from their German forests, they would not allow the
one iron rule of the ancient empire to subsist longer,
but set up each their own kingdom in the different
fragments of the dismembered empire. Thus the at
tempt to apply it during the pagan period is altogether
futile on the face of the matter. We shaU find that the
scripture affords much light to decide the true bearing
of the prophecy, and that no application to the past can
possibly satisfy the conditions satisfactorily. If ancient
times faUed fully to meet the requirements of the chap
ter, it is evident that the middle ages are passed without
its fulfilment as a whole. When we come to the full
appUcation of the prophecy, we must look onward to
the latter day.
This faUs in with what we have seen of the book in
general ; but I do not deny that certain elements which
figure in the Apocalypse then existed and stiU exist.
No one can soberly deny that Babylon in some sort had
a place then ; but that the special, and above all, the fuU
character of Babylon was manifested as here portrayed
is another matter. We may surely say her cup was not
yet full. There was not yet fairly out before men what
vGod foresaw as that which must finaUy provoke His
judgment. Again, to my mind it seems demonstrably
true that the relation to the beast here brought before
us must in all fairness be aUowed to look onward to
a later stage of Babylon. Thus there is no question

528 INTRODUCTORY LECTURES.
that some of the actors in the final scenes of the great
drama were aUeady there, as the reigning city, and the
Eoman empire. Moral elements too were not wanting :
the mystery of lawlessness had long been at work,
though the enemy had not yet brought in the apostacy,
and stiU less the manifestation of the lawless one. But
whatever subsisted then, that which the Spirit here pre
sents as a whole cannot be found realized at any point
of time in the past. We must perforce therefore look
for a stUl more complete development before the Lamb
judges the beast after the ten horns along with it shall
have destroyed Babylon.
There is another remark to make. It is hard to see
how Eoman city, or anything civU connected with it,
could be called " mystery." It is partly because of this
that many exceUent men have endeavoured to apply the
vision to Eomanism; and I admit that there is found
a measure of analogy. That religious system has an
incomparably nearer connexion with this mysterious
harlot than anything we have yet spoken of. There
is no doubt that Eome in some form is the woman
described in tbe chapter : the seven heads or hiUs clearly
point to that city, which of aU cities might best and
indeed alone be known as ruling over the kings of the
earth. There is therefore much to be said for the Pro
testant application of the chapter as compared with the
Praeterist theory of pagan Eome. Yet it wiU be found
imperfect, for reasons which, I think, wUl be clear to
any unbiassed mind.
There stands the solemn brand graven, not on the
blasphemous beast, but on the forehead of its rider,
" Mystery, Babylon the great." The question is, why is

THE REVELATION. 529
'she thus designated? If only an imperial city, what has
this to do with mystery ? The simple fact of conquering
far and wide, and of exercising vast political power in
the earth, does not constitute any title to such a name.
A mystery clearly points to something undiscoverable
by the natural mind of man — a secret that requires the
distinct and fresh light of God to unravel, but which
when revealed thus is plain enough. And so it is with
this very Babylon that comes before us here. Justly
does she gather her title from the old fountain of idols
and of combined power without God: confusion being
here the characteristic element, the designation is taken
from the renowned city of the Chaldeans, the first spot
notorious in both respects.
But the attempt, again, to apply what is said here to
a future city of Babylon in Chaldea seems to me no less
vain. There is a distinct contrast between the city John
describes and the ancient Babylon, in that the latter
was built on the plain of Shinar, while the former is
expressly said to have seven heads, and these explained
to mean seven mountains. I admit that there may be
something more in the symbol than the literal hiUs of
Eome, because they are said to be also seven kings. At
the same time we are not at liberty to eliminate such
a feature out of tbe description. It is written to be
bebeved, not to be ignored or explained away.
In short, it would seem that God has hedged round
His own draft of Babylon so as to make it quite plain
that Eome, city and system, figures in the scene ; and
this too necessarUy involving a mediaeval description,
though the fuU result wUl not be tiU the end of the age ;
for she rides the beast or empire characterized so as
2 M

530 INTRODUCTORY LECTURES.
naturaUy to involve the past barbarian irruption and
the resulting ten-kingdom ed state. Again, that it sup
poses Eome after it had professed the name of Christ I
think is not to be doubted, U only from the expression
"mystery" attached to Babylon. It clearly contrasts
this mystery with another. We have not to learn what
the other mystery means; we know well that it is
according to God and godliness. But here is a mystery
altogether different: — "Mystery, Babylon the great,
the mother of the harlots and of the abominations of
the earth."
Here were joined good and evil in godless union, for
the worse, not for the better, — this aUiance, unholy in
principle, irremediable therefore in practice, between
God and the natural man, who substitutes rites for the
grace and word of God, for the blood of Christ, and the
power of the Spirit, and employs the name of the Lord
as a cover for grosser covetousness and ambition, yet
more aspiring than the vulgar world. AU these things
have their place in Babylon the great. She is the
mother of the harlots, but also (and with still deeper
guilt) of the abominations of the earth. This brings in
idolatry, real shameless idolatry too, not merely that
subtle working of the idolatrous spirit that every Chris
tian has to guard against. Here it is the positive
worship of the creature besides the Creator, yea, and
notoriously more than He. For who knows not the
horrors of Mariolatry ? Babylon is the parent of the
"abominations of the earth." It is not therefore a
question of virtual idols suitable to ensnare the chUdren
of God, but of that which is adapted to the earth
itself, — thorough-going palpable idolatry.

THE REVELATION. 531
Such is God's account of Babylon the great. Take
notice of this (which confirms the application just now
contended for), that when John saw the woman drunken
with the blood of the saints, and with the blood of tbe
martyrs of Jesus, he wondered with great wonder. Had
it been simply a persecution from pagans, what was there
to wonder at in their deadly hatred of the truth and of
those who confess it ? That an openly heathen metropolis,
devoted to the worship of Mars, and Jupiter, and Venus,
and other wicked monstrosities of pagan mythology
should be irritated with the gospel which exposes it all,
and should consequently seek to injure the faithful, was
to be expected, and a necessary result, directly that the
uncompromising spirit of Christ was known. Had those
who preached said nothing about heathen vanities, had
they merely presented the gospel as a better thing than
anything tbe pagans could boast, I do not doubt that
the pagans themselves would have acknowledged thus
much. And it is pretty weU ascertained that there
was a discussion among them, even to the suggestion
by one of the most wicked of their emperors, whether
Christ should not be owned and worshipped in the
Pantheon, hundreds of years before Constantine, indeed
from the earliest epoch of the gospel. But there never
was the thought of giving Christ the only place He
could take. For Christ has not only a supreme but an
exclusive place. Now there was nothing more repulsive
and fatal to paganism in every form than the truth
revealed in Christ, which exposed every thing that was
not itself— not the truth, definite and exclusive. Con
sequently Christianity, as being directly aggressive on
the falsehood of heathenism, was of all things the most
2 m 2

532 INTRODUCTORY LECTURES.
offensive to Eome. That pagan Eome, therefore, should
set itself against Christianity was to be expected, and
so the fact proved.
But it was no such evil which astounded the prophet.
He was filled with astonishment that this mysterious
form of evU, this counter-testimony of the enemy (not
antichrist, but antichurch), should seem and be largely
accepted as the .holy catholic church of God, that
Christendom, if not Christianity, should at the same
time become the bitterest of persecutors, more murder
ously incensed against the witnesses of Jesus and the
saints of God than ever paganism had been in any
country or all ages. This very naturally filled him with
intense wonder.
"And the angel said unto him, Wherefore didst thou
wonder ? I will tell thee the mystery of the woman."
Had he really penetrated under the surface, and seen
that beneath the fair guise of Christendom the woman
was, of all things under the sun, the most corrupt and
hateful to God, it would not be so much to be surprised
at. Therefore says the angel, "I wiU teU thee the
mystery of the woman, and of the beast that carrieth
her, that bath* the seven beads and the ten horns. The
beast that thou sawest was, and is not ; and shaU ascend
out of the bottomless pit, and go into perdition: and
they that dwell on the earth shaU wonder, whose names
were not written in the book of Ufe from the foundation
* The description here is simply character, not dates. If a-person
drew from this, for instance, that the beast was to carry the woman,
Babylon, when it had as a fact all that is meant by the seven heads
and the ten horns, it would be an error. The angel implies nothing of
the sort. It is a question here of distinctive character, apart from that
of time, for which we must search other scriptures.

THE REVELATION. 533
of the world, beholding the beast that he was, and is
not, and shall be present." The closing phrase here is
the description of the beast in its last state, in which
it wUl come into coUision with Babylon. Let us bear
this in mind. It wUl help to show us that, what
ever may have been tbe past conditions of Babylon,
there is a future one ; and it is in that future one that
Babylon. is to perish. For remark, the beast or Eoman
empire is described here as that which once existed,
which then ceased to exist, and which assumes a final
shape when it reappears from the bottomless pit. Bad
as pagan Eome was, it would be false to affirm that it
ever had come out of the bottomless pit. When the
apostle Paul wrote to the saints at Eome, he particularly
specified at that very time the duty of absolute subjec
tion on the part of Christians to the powers which then
were. Of course the application to the Eoman empire
would be immediately in the mind of any Christian at
Eome. There was no doubt at all of the character of
the emperor; there never had been a worse than he;
yet God took that very opportunity to lay this on the
Christians as their duty to the worldly authority out
side and over them. It was ruled in general that the
worldly powers were ordained of God. But this is not
to emerge from the bottomless pit.
But there is a time coming when power wiU cease
to be ordained of God ; and this is the point to which
the last condition of the beast refers. God in His pro
vidence did sanction the great empires of old; and
the principle continues as long as the church is here
below. Hence we have to own the divine source of
government even when its holders abandon aU such

534 INTRODUCTORY LECTURES.
thoughts themselves, and maintain their rule in the
world as a thing flowing from the people irrespective of
God. But the day is coming when Satan will be allowed
to have things his own way. For a short time (what a
mercy that it must be only for a short time !) Satan
wiU bring forth an empire suited to his purposes, as it
springs from Satanic principles which deny God; and
tbis is part of what appears to be meant by the beast
ascending out of the bottomless pit. It " shall go into
perdition," it is therefore added, " and they that dwell
¦ on the earth shall wonder, whose names are not written
in the book of life from the foundation of the wrorld,
when they behold the beast that was, and is not, and
shall be present." " Yet is " is a most unfortunate ex
pression. It is the fault, however, of the bad Greek
text of Erasmus, Stephens, &c. It should be, "and shaU
be present."* There is no thought of making such a
paradox to perplex the mind. The true reading here is
neither hard nor doubtful save to unbelief. There is no
paradox in the message whatever. It is aU plain and
simple — "the beast that was, and is not, and shall be
present." But aU this will be a great reversal of man's history
and political maxims. There never has been a like
experience. What empire has existed, then sunk, and
finaUy reappeared, with higher pretensions and power,
only to perish horribly ? It is altogether foreign to
* Even the Complutensian editiors give the right text here ; and it
would seem that Erasmus failed to use his MS. aright. For according
to unquestionable testimony the Reuchlinian copy has Kal itaptari
like some half-dozen cursives, which was probably a mistake for
Ttaptarai.

THE REVELATION. 535
history. One of the most approved axioms is, that king
doms are just like men in this respect, that they begin,
rise, and faU. As man does not believe in the resur
rection of man, it is no wonder that he does not believe
in the resurrection of an empire. The chief difference
is that in man's case it is God who raises him, whereas
in the empire's not God but the devU will raise it again.
Beyond controversy, however, it is a most unusual and
abnormal reappearance, which is altogether exceptional
in the history of the world. Accordingly the resus
citated Eoman empire wUl carry men away by a storm
of wonder at its revival. Little do they know, because
they believe not what is here written, that it is about
to come out of the abyss or bottomless pit. That is,
Satan will be the spring of its final rise and power;
he, and not God in any way whatever, will give it its
character. "And here is the mind which hath wisdom. The
seven heads are seven mountains, on which the woman
sitteth. And there (or they) are seven kings." I have
already touched on the double force of the symbol —
mountains. "Five are faUen, one is, the other hath
not yet come." That is, the sixth head (reigning then
in John's day) was the imperial form of government.
Nothing of the sort can be plainer. We have here a
note of time of signal value. A seventh should follow;
and what is more, the seventh was in one aspect to
be an eighth. "And the beast that was, and is not,
even he is an eighth, and is of the seven, and goeth
unto destruction." In one sense it would be an eighth,
and in another sense it would be of the seven; the
eighth perhaps because of its extraordinary resurrection

536 INTRODUCTORY LECTURES.
character, yet one of the seven because it is outwardly
old imperialism again. This explains, it seems to me,
the wounded head that was afterwards healed. It is of
the seven in that point of view, because it is imperial
ism; but it is an eighth, because it has a diabolical
source when raised up again. In this way there never
has been anything of the kind before.
"And the ten horns which thou sawest are ten kings,
which have not yet received a kingdom ; but they
receive authority as kings (not at but for) one hour
with the beast." They are all to reign concurrently
with the beast. This also is a no less important ele
ment for understanding the chapter. All who have
looked back on the history know, that when the ten
kings appeared, there was no beast or imperial power.
It was the destruction of the imperial unity of Eome
that gave occasion for the well-known ten kingdoms
which the barbarians set up afterwards. I am not
raising any question about the ten. We know that
sometimes there were nine, sometimes eleven or more ;
but supposing this all perfectly certain, I affirm that,
according to history, they did not receive their power
as kings for one and the same time with the beast. This
is the meaning of " one hour with the beast."
The very reverse is the undeniable fact. They received
their power as kings when the beast ceased to exist.
Thus the difference is complete between past history (if
we look at the extinction of the empire and the rise of
the ten kingdoms) and the certain fulfilment of the pro
phecy in the future, when we look at what God has
really told us. I do not acknowledge the language to
be either difficult or ambiguous. Man alone is to blame

THE REVELATION. 537
who has misapplied it. Yet one aUows freely a partial
appUcation already. We can quite understand that God
would comfort His people in the dark ages by this
book ; and a very imperfect glimpse at its real meaning
might in His grace serve to cheer them on in their trials
as far as it went. From Eome saints had suffered ; and
it was easy to see that the revealed persecutress is
caUed Babylon, and identified with the governing city
of Eome. So far they were right. Nor is there any real
reason to wonder at their deriving help from partial
light. It was but an imperfect view they got even of
justification ; a far scantier perception, if they could be
said to have had any, about Christ's Headship of the
church, His priesthood, or almost anything else. And
thus it was but a little glimpse they had of prophecy.
But we can understand that the Lord could and did
make that little go far, and do no little good.
But is there any reason why we should content
ourselves with the measure enjoyed of old ? Such
is the hard bondage which mere historical tradition
imposes on its votaries. Holding on to what others
knew before them, or little more, they reduce themselves
to a minimum of the truth. When God is so gracious,
His word rich, fuU, and deep, it does seem sad to see
His chUdren content with just enough to save their
souls, or keep them from positive. starvation. In pre
sence of grace I do not think this is for His glory, any
more than for their own blessing. The only right
principle in everything is to go to the source of divine
truth, and to seek there refreshment and strength and
fitness for whatever our God calls us to. And unques
tionably God has been awakening the attention of His

538 INTRODUCTORY LECTURES.
people in a remarkable manner to the value of His
word, and not least of aU to the portion we are now
examining. It is plain that what the verse contemplates is nei
ther the Eoman power when there was one head of the
empire, nor the eastern or Byzantine part of it after
that partition, nor the western state of division under
the kings who succeeded the deposition of Augustulus ;
for in the mediaeval state there may have been ten kings
(in contrast with the ancient state of the beast without
them), but no beast or imperial system with its chiefs.
This is what drove men to the idea of making the
pope to be the beast. But that idea is wholly in
sufficient to cover or meet the word of God, which gives
clear and strong reasons that prove the mistake of
applying this to the pope as its complete fulfilment.
For that which comes distinctly before us in this
one verse is the twofold fact, that the ten horns here
contemplated receive their kingly power for the same
hour or time as the beast, and not subsequently, when
his rule was extinguished. He gets his power and they
get theirs for one and the same time.
This disposes of many a web of comments; for we
find at once what is perfectly simple, what any chUd of
God who bebeves this to be the word of God must own.
Bringing in history here embroUed the subject; and
those who appeal most to its evidence are the very
men who seem in this to ignore its facts. But the most
ordinary knowledge suffices ; for who does not know
from the Bible that there wa,s a Eoman empire when
Christ was born, one emperor, and no such state as that
empire divided into ten kingdoms ? We find a decree

THE REVELATION. 539
going forth that aU the world shaU be enrolled. Of
course there must needs be a consultation with the
kings, when the kings exist and become an accredited
part of that empire, as rulers subordinate to the beast.
But no ; it was an absolute decree that went forth, and
this indisputably, from a single head of the undivided
empire. Centuries after came in, not only the division
into east and west, but the broken up state of the west,
when there ceased to be an imperial chief. But the
prophecy shows us the beast revived and the separate
kings reigning for the same time, before divine judg
ment destroys them at the coming of Christ and His
saints. Hence this certainly must be future.
How this precisely fits in, let me say, with the state
of feeling in these modern times ; for " constitutional
ism," as men call it, is the fruit of the Teutonic syrstem
supervening on that of the broken up Eoman empire. It
was the barbarians who brought in the prevalent ideas
of liberty as weU as feudaUsm, and accordingly it is
they that have firmly stood for freedom ; so that all the
efforts to reconstitute the empire which have been
tried over and over again have hitherto issued in total
faUure. The reason is manifest : there is a hinderer —
" one that letteth." It cannot be done till the moment
comes. When its own season arrives, as it surely wiU,
the divine hindrance is to be removed, and the devU
then is allowed to do his worst. The poUtical side of
this is described here with surprising brightness and
brevity. The ten horns with the beast are all to receive
authority — the beast of course wielding the imperial
power, they as kings, aU during one and the same time
before the end conies. Clearly, therefore, it is future.

540 INTRODUCTORY LECTURES.
It is impossible to refer it to the past with any show
even of reasonable probability, I wiU not say of reality
or truth. Scripture and facts refute all such theories.
"They have one mind, and give their own power and
authority to the beast." Hitherto the reverse of this
has been true in history. The horns have constantly
opposed each other, and even sometimes the pope. Since
then the world has not seen the imperial power to
which all bow. Have we not aU heard of the balance of
power ? This is what nations have been constantly
occupied with, lest any one power should become the
beast. If some few have joined on one side, some are
sure to help the other, because they are jealous of any
one acquiring such a preponderant authority and power
as to govern the rest. But in the time really contem
plated here all this political shuffling wUl be over.
"These have one mind, and give their own power
and authority to the beast," or their imperial leader.
" 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, called, and
chosen, and faithful."
But still we have not the end of Babylon yet. Her
part in the corruption of the high and the intoxication
of the low — her idolatrous character — has come be
fore us. We have seen her connection with the beast ;
but there is a conflict coming. The woman was allowed
to ride the beast — to influence and govern tbe empire
first, but at last to be the object of hatred to the ten
horns and the beast, who expose, rob, and destroy her.
"And he saith to me, The waters which thou sawest,
where the harlot sitteth, are peoples, and multitudes,

THE REVELATION. 541
and nations, and tongues." Such was her influence
stretching out far beyond the beast.
The Gothic hordes were not yet incorporated with
the empire, still less were they horns of the beast,
nor did they give their power to it, but destroyed it
rather. They broke up the beast yet more than Babylon.
Past history therefore in no way suits the prophecy.
"And the ten horns which thou sawest upon the
beast." Here I am obliged to say that our authorized
version, and not merely it, but our common Greek Testa
ments, are altogether wrong. This is known so weU,
and on such decided grounds, that it would be unbe
coming to withhold the fact. There is no uncertainty
whatever in the case. It is certain that we ought to
read (not "upon" but) "and* the beast." Tbis is of
great importance. The horns and the beast join in
hating the whore. Not only are they supposed to be co
existent, but united in their change of feeling against
Babylon. The friendships of the evil are not lasting.
" These shaU hate ' the whore, and shaU make her deso
late and naked, and shaU eat her flesh, and burn her
with fire." It is not the gospel, nor the Holy Spirit, but
the lawless revived Latin empire with its vassal king
doms of the west, that combine and destroy Babylon.
UnhaUowed love wUl end in hatred. They wiU then
treat her with contempt and shameful exposure. Next
they wiU seize her resources. Finally they will destroy
* It now appears that the Cod. Reuehlin. Capnionis, which was
used by Erasmus, and lately discovered after a long obscurity by Dr.
Delitzsch, reads Kal (not iirl) to 9. as the Complut. Polyglot, and
all editions of the least critical value. Scholz's note (" rec. cum cdd.
ph") is a myth. I am not aware of any MS. in its favour, though
some versions represent it.

542 INTRODUCTORY LECTURES.
her. Can anything be less reasonable (even taking that
ground, low as it is) than that the various rulers of the
western powers, Catholic kings, join the Pope in de
stroying his own city, or his own church, whichever
Babylon may be made ? Some evade the difficulty by
referring the desolation to the Gothic powers ; and these
Protestants, as if they were mere Prasterists ! What
confusion ! Is not this reason enough for saying that
not even the shadow of solid ground appears for the
system ?
Hence the effort of some to prop up a manifestly false
reading. It is due to the exigency of a notion which
fears and is irreconcUable with the truth in this place.
"The ten horns which thou sawest and the beast" would
give unquestionably the right form of the verse.
Thus everything implies their simultaneous presence
for the same time and common action with the beast,
in plundering and then destroying Babylon. God uses
them for this object, — the setting aside of her, the great
religious corruptress, whose centre is found at Eome.
We can easily understand that the overthrow of the
ecclesiastical power is necessary to leave a full field un
impeded for the imperial power to develop itself in its
final form of violence and rebelbon and apostacy against
the Lord. Yet religion, be it ever so corrupt, acts as a
restraint on human will, as a government does, however
evil. Even the worst of governments is better than
none. That a corrupt religion is better than none I
wUl not say : at any rate it troubles men ; it is a thorn
in the side of those who want no religion at all. Hence
the horns and the beast join together and desolate the
harlot. That kings had daUied with her, that the beast

THE REVELATION. 543
had once borne her up, wiU only turn to gall the more
bitter to her, who, faithless to God, had staked the
usurped and abused name of Christ to win what was
now lost for ever. " For God put [it] into their hearts
to do his mind, and to do bne mind, and to give their
kingdom to the beast, until the words of God shaU be
fulfiUed." It is a time of strong delusion, be it re
membered. "And the woman whom thou sawest is the great
city, that hath kingship over the kings of the earth."
None but Eome corresponds. "The woman" is the
more general symbol designating her as the great im
perial city; "the harlot" is her corrupt rebgious cha
racter, embracing papal Eome, but not ending with
Popery as it is.
Chapter xviii. need not delay us long. It is a descrip
tion, not of Babylon's relation to the beast, but of the
city's faU, with certain dirges put into the mouth of
the different classes that groan because of her extinction
here below. But along with that God warns of her
ruin, and caUs on His people (verse 4) to come out of
her. "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 hath remembered her iniquities." Then the word
is, "Award her even as she awarded you, and double
unto her double according to her works: in the cup
which she mixed, mix to her double. In as many things
as she glorified herself, and bved luxuriously, so much
torment and sorrow give to her: for she saith in her
heart, I sit a queen, and am not a widow, and I shaU
in no wise see sorrow."

544 INTRODUCTORY LECTURES.
That is, Babylon is viewed in this chapter not s6
much in her mysterious and religious form, giving
currency to every kind of confusion of truth and error,
of good and evil, intoxicating, corrupting, and seducing,
as aU can see, through her wickedly religious influence ;
but she is viewed here as the most conspicuous aider
and abettor of the world in its luxuries and delights
and the pride of life, — of what men caU " civilization."
This is accordingly traced in our chapter with con
siderable detaU, and with the sorrow and vexation of all
the different classes who on the faU of Babylon groaned
over her destruction, and the loss of their wealth and
enjoyment. But the graphic account does not end untU the
Spirit of God shows us another view of Babylon alto
gether. A mighty angel takes a stone and says, when
he cast it into the sea, "Thus with violence shaU be
thrown down Babylon the great city, and shaU be found
no more at ab." The reason is given at the close ; not
only "by thy sorcery were all the nations deceived,"
but above all "in ber was found [the] blood of prophets
and saints, and of aU the slain upon the earth."
What a solemn and weighty fact in the government of
God ! How can it be said that this vUe, corrupt, idola
trous system of the last days was guUty of the blood of
aU martyrs ? She foUowed and had inherited the spirit
of aU, from the days of Cain, who had Lifted up their
hands against their righteous brethren. Instead of
taking warning from the wickedness of those before
ber, who had seduced on the one hand, and persecuted
on the other, she had, when she could, gone on increasing
in both, untU at last the blow of divine judgment came.

THE REVELATION. 545
It is thus that God is wont to deal as a rule in His judg
ments, — not necessarily on the one that first introduces
an evU, but on those that inherit the guUt, and perhaps
aggravate it, instead of taking warning by it. And
when God does judge, it is not merely for the evU of
those then judged, but of aU from the first budding of
it tiU that day. This is not unrighteous, but, on the
contrary, the highest justice from a divine point of
view. We may iUustrate it by the members of a famUy.
Supposing, for instance, a drunken father: if the sons
had one spark of right feeling, not only must they feel
the utmost shame and pain on account of their parent,
but they would endeavour (like the sons of Noah who
had a due sense of what was proper to their father) to
cast some mantle of love over that which they could
not deny, yet would not look at, but surely above aU
things they would watch against that shameful sin.
But alas ! there is a son in the famUy, who, instead
of being admonished by his father's wickedness, takes
bcense from it to indulge the same. On him the
blow comes, not on the wretched parent. The son is
doubly guUty, because be saw his father's nakedness
and felt it enough to hide. But he ought to have with
stood it — I do not mean in vengeance (for that belongs
to the Lord), but as holUy hating the sin itself, yet
withal in the deepest compassion for his parent. But
far from that he has, on the contrary, persevered in the
same evil course, as badly or worse than his father.
Then and thus is aggravated guUt in the case of this
wicked son.
It is a precisely simUar case here. Babylon had once
2 N

546 INTRODUCTORY LECTURES.
beard the varied testimony of God; for what had she not
beard of truth ? The gospel had been preached there, as
she of Chaldea was not without law and prophet. Babylon
must bear, I do not doubt, the final testimony of God —
the gospel of the kingdom that is to go forth in the last
days ; but she loves her pleasure and power, and refuses
truth. She wUl despise everything reaUy divine ; she
wUl only use whatever of God's word she can pervert
for increasing her own importance, and gaining a greater
ascendancy over the consciences of men, and enjoying
herself more luxuriously in this world ; for she wiU go
far to obliterate aU remembrance of heaven, and to make
this world a kind of paradise which she embellishes,
not with pure and undefiled rebgion, but with the arts
of men and the idolatries of the world.
This it is precisely which will bring out the indig
nant judgment of God upon the last phase of Babylon,
so that the guilt of aU the blood shed on the earth shaU
be imputed to her, and she may be judged accordingly.
It does not hinder, of course, that in the judgment
of the dead each man is judged for his own sin. This
remains true. The day of the Lord on the world in no
way sets aside His dealing with individual souls. The
judgment of the dead is strictly individual, judgments
in this world are not. His blows on this world come
more nationaUy as on Israel ; incomparably more severe,
as in possession of greater privileges, is tbe judgment
of corrupt Christendom, or Babylon as it is caUed here.
But according to His principle of government it is not
merely personal guUt, but that which, from despising
the testimony of God, is thus moraUy accumulating
from age to age in the ratio of the testimony of God

THE REVELATION. 547
and the wickedness that has been indulged by men in
spite of it. This may suffice for chapter xviii.
"After these things I heard as it were a great voice of
a great crowd in heaven, saying, Alleluia, the salvation,
and the glory, and the power of our God : for true and
righteous [are] his judgments : because he judged the
great harlot, which did corrupt the earth with her for
nication, and avenged the blood of his servants at her
hand. And they said Alleluia a second time ; and her
smoke goeth up unto the ages of the ages." The Spirit
of God contrasts with the fall of Babylon the marriage
of the bride, the Lamb's wife. Babylon was the spurious
church as long as it was a question of the church, and
the final corrupter when it could be no question of this
longer, and there went forth the closing testimony of
God. I do not doubt that there was a corrupt form
in connection with Israel in times past. That is, there
was first the literal Babylon, of course; but here it is
symbolical. A mysterious lawlessness inherits the well-
known name of Babylon when Eome is brought forward ;
and it does not merely embrace Christian times, but the
end of the age after the church has gone, when the
course of divine judgment comes. Bear this in mind :
to leave the last part out is fatal to any accurate under
standing of the Eevelation.
We find, accordingly, the four and twenty elders and
four living creatures here brought before us for the
last time. That is to say, the heavenly saints are viewed
stiU as the heads of the glorified priesthood, and also
the executive in the administration of God's judgments.'
But a voice issues from the throne, saying, "Praise
2 N 2

548 INTRODUCTORY LECTURES.
our God, aU ye his servants, and ye that fear him, both
small and great. And I heard as it were a voice of
a great multitude, and as a voice of many waters,
and as a voice of mighty thunders, saying, Alleluia,
for the Lord God the Almighty reigneth.* Let us be
glad and exult, and give the glory to him : for the
marriage of the Lamb is come, and his wife hath made
herself ready." Now we find the symbol of the bride
brought before us, and the elders and the Uving crea
tures disappear. The bride is in view.
Are we then to understand that the elders and the
living creatures are together taken absolutely as the
bride now? that those who were meant under the
figures of the elders and of the living creatures assume
the name and figure of the bride ? In my opinion it is
not absolutely so. The elders do show us the heavenly
heads of priesthood (embracing, as I bebeve, the Old
Testament saints and those of the New) ; i.e., they are
not bmited to the church, Christ's body. Then, when
the Lamb and His purchase by blood are celebrated in
heaven, the four living creatures join the elders, though
each is distinct. The glorified saints are to administer
power in a way far beyond angels. The living creatures
are from chapter v. coupled with the elders, as we find
them in the beginning of chapter xix.
But now, when those symbols disappear, because
of a new action of God (namely, the consummation of
the church's joy), the elders and the living creatures
* It is the aorist in Greek, which in such a case as this, it is difficult
correctly to represent in English; for neither "reigned" nor "hath
reigned" could convey that God had entered on His kingdom, but
rather that it was past.

THE REVELATION. 549
disappear, and we have not the bride alone, but another
class of saints, who at once come forward. "And to
the bride was granted that she should be arrayed in
fine linen, clean and white: for the fine bnen is the
righteousnesses of saints." I say " righteousnesses," not
" righteousness." It is not what Christ puts on them,
but a recognition even at this time of whatever has
been of God — the working I do not deny of the Spirit
of Christ. But it is what each saint has, though the
blessed thought here is that the church has it not
merely in the way of each person possessing his own ;
the bride has the whole of it (that is, the church in
glory). The individual has his own fruit too. This
remains true also in its own place, as we shall find ;
and when it is a question of reward, this is precisely
the grand point ; but when it is a question of the bride
above, that is the way in which it is presented here,
as we may see clearly from verse 8. The Spirit of God
impbes that it is decidedly not the righteousness here
which is by another, and we thereby imputed righteous,
but righteousnesses personal and actual. Of course
the other is true. Before God we have that which is
found only by and in Christ, which is another and a
higher character altogether as compared with the right
eousnesses of the saints.
Besides the bride thus arrayed, " He saith unto me,
Write, Blessed are they which are caUed unto the
marriage-supper of the Lamb." Here you may see the
reason for saying that the four and twenty elders and
the four Uving creatures are not absolutely the church,
because when that symbol appbes, and the one of the
bride comes forward, we have got others too. What I

550 INTRODUCTORY LECTURES.
judge, then, is that the guests, or those that were called
to the marriage-supper of the Lamb, refer clearly to
the Old Testament saints. If so, they are there in the
quality not of the bride, but of those invited to the
marriage of the Lamb; but I do not think them the
Apocalyptic saints for the simple reason that, as shewn
in the next chapter, the Apocalyptic saints are not
raised from the dead yet. These remain as yet in
the condition of separate spirits. That is not at all the
way in which the guests are spoken of. I think, there
fore, that the elders and the living creatures comprehend
both the Old Testament saints and the church, the bride
of Christ, — that consequently, when the bride is men
tioned, there were these others who had been included
in the elders and the living creatures, but who are now
seen as a separate body. No doubt all this may seem to
some a little difficult, but it is no use evading what is
hard. We must face difficulties ; we must bow to the
word ; we must seek to learn through all. We do not
mend matters by hasty conclusions, we only complicate
the truth. And it appears to me that here we are bound
to account for the presence of these others that are at
the marriage-supper of the Lamb, but appear as guests,
and not at aU in the quabty of the bride. In general
this has been either passed over in the chapter, or some
unsatisfactory inference has been flung out, which can
only embroil the prophecy. I do not, of course, com
plain of particular persons, but of the general vagueness
in which the passage has been taken — unless, indeed,
the more common course be not to ignore it.
Then the prophet falls down to pay homage to the
angel ; and this gives rise to a weighty admonition. It

THE REVELATION. 551
is not only that the angel corrects the act by asserting
that he is a feUow-servant of him and of his brethren
who have the testimony of Jesus. On that account it
was altogether out of place to pay homage to him in
stead of to the God who had sent him to serve. But he
teUs us further that the Spirit of prophecy, who pro
phesies in this book, is the testimony of Jesus. Thus the
divine testimony is not confined to the gospel or the
church, but the prophetic Spirit which characterizes the
Eevelation as a whole, after the church is translated, is
equaUy a testimony of Jesus. This is most important,
because it might be (as it has been) forgotten by some
who make the gospel and the corresponding presence of
the Spirit to be the same at aU times ; as others have
thought, because chapter iv. and sequel treat of Jew
and GentUe, and the state of the world under God's
judgments, that this cannot be a testimony of Jesus at
aU. But it reaUy is. "The Spirit of prophecy" — and
such it is aU through the Eevelation after the seven
churches are done with — "is the testimony of Jesus."
We know the Holy Spirit rather as a spirit of com
munion with Christ. By and by, after our translation
to heaven, He will work, and as vitaUy in those who
bow to God, when it wiH be the reception of the pro
phetic testimony which is here owned to be none the
less the testimony of Jesus.
Then heaven is opened, and for a sight most solemn.
It is not now the temple opened there, and the ark of
the covenant seen when Israel's security is seen, as the
object of God's counsels ; nor is it a door opened above,
as we saw it when the prophet was giving his introduc
tion to the prophecy of God's dealings with the world

552 INTRODUCTORY LECTURES.
as a whole, though in both cases aU manifestly clusters'
round the Lord Jesus. But now heaven is opened for
yet graver facts, and of incalculable moment for man
and the universe and the enemy. It is Christ Himself
about to be displayed in His rights as King of kings,
and Lord of lords ; and this in the face of the world.
"And I saw heaven opened, and behold a white horse."
Victorious power put forth to subdue is the meaning of
the white horse. "And he that sat upon him caUed
Faithful and True, and in righteousness he doth judge
and make war." It is no longer a question of sustain
ing His saints in grace, but of sovereign power for judg
ing the earth. " His eyes were as a flame of fire, and
on his head were many diadems." There was judicial
discernment with the distinct possession of aU titles to
sovereignty. "And he had a name written, that no man knew
but he himself." He is coming forth in indisputable
human glory, but the greatest care is taken to let us
know that He had that which was above man — above
the creature; for "no man knoweth the Son but the
Father." Here it would seem we have just what an
swers to that: this name none knew but He HimseU.
He was a divine person, whatever new position He
assumes for the world. '"And he was clothed with a
vesture dipped in blood." He comes to execute ven
geance, and with a sign of death for rebels. "And his
name is caUed The Word of God." He was the word of
God in the revelation of grace; when known, by and
by, it wiU be as the executor of God's judgments. He
equaUy expresses what God is. The gospel of John and
the Eevelation perfectly disclose both, whether in grace

THE REVELATION. 553
or in judgment. "And the armies which were in heaven
foUowed him upon white horses, clothed in fine bnen,
white, pure."
Here we learn at once of what His train consists.
They are glorified saints, and not angels. And this is
entirely confirmed by chapter xvU., where it was told
us that they are with Him when He comes. When the
beast dares to fight with the Lamb, He shall overcome
the beast ; and they that are with Him, " called and
chosen and faithful" — terms, as a whole, entirely in-
appbcable to the angels. The angels are never " caUed,"
although they may be " chosen ;" and though termed
holy, I do not recoUect that they are ever spoken of as
" faithful." " Faithful " is what belongs to a man. It
supposes the effect and the exercise of faith. " CaUed "
is most evidently inapplicable, because calling supposes
that the person is brought out of one condition and raised
into another and a better one. This is never the case with
an angel. The faUen angels are not caUed, and the holy
angels never need to be — they are kept. CaUing is the
fruit of active grace on God's part towards man, and
only towards him when faUen. Even man himself when
he was innocent in Eden was not called. Directly he
had sinned, the word of God came, and he was caUed.
It is very evident, therefore, that the saints in a glorified
state are here represented as foUowing the Lord out of
heaven. They are not seen here as the bride. This
would have been altogether inappropriate for such a
progress : when the King comes forth riding to victory
in the judgment of wicked men — of the world, it is not
in the quality of bride, but of armies or hosts, that the
saints follow Him; and these include no doubt the

554 INTRODUCTORY LECTURES.
guests as well, i. e., aU the glorified take their place in
His train.
At the same time you wiU mark that these are not
said to be executors of judgment as Christ is.* It is
to Him that God has given aU judgment — not neces
sarily to us. We may have a special task in it, but this
is not the work for us, as it seems to me. Hence there
is no sword proceeding out of our mouth ; nor are the
saints or heavenly hosts said to be arrayed in such a sort
as the Lord. It is simply said that the glorified are to
follow the Lord in victorious power, and nothing more,
" clothed in fine linen, white, pure." Angels we know
from other scriptures wiU be there, but of this we
hear nothing here. But "out of his mouth goeth a
sharp sword, that with it he should smite the nations :
and he shall rule them with a rod of iron." What
makes it the more notable is this, that the rod of iron
is promised to us — not the sword. Then there is the
reigning power, but not the execution of judgment in
this awful fashion which is attributed to the Lord Him-
seU. But He "treadeth the winepress of the fury of
the wrath of the Almighty God" — another character of
judgment never attributed to the saints, that I know of.
" And he hath on his vesture and on his thigh a name
written, King of kings, and Lord of lords."
Then foUows the proclamation of the angel, and the
invitation to the supper of the great God, to eat the
flesh of all the great ones of the earth. " And I saw an
angel standing in the sun ; and he cried with a loud
* It is the more strikingly characteristic, because of such language
as Ps. cxlix. 6-9, which speaks of all the saints contemplated on earth
for the day of Jehovah.

THE REVELATION. 555
voice, saying to aU the birds that fly in the midst of
heaven, Come, gather yourselves together unto the great
supper of God; that ye may eat flesh of kings, and
flesh of chibarcbs, and flesh of strong [men], and flesh
of horses, and of those that sit on them, and flesh of
aU, both free and bond, both small and great." And
then comes the gathering and the battle. " And I saw
the beast, and the kings of the earth, and their armies,
gathered together to make war against him that sat on
the horse, and against his army. And the beast was
taken" (taken alive), " and with him the false prophet
that wrought signs in his presence, with which he
deceived those that received the mark of the beast, and
those that worshipped his image." Thus the second
beast is no longer seen as an earthly power, but as a
prophet — of course a false prophet. All the energy to
mislead men in the presence of the first beast was long
in his hands, and now nothing more is spoken of. The
spiritual power is whoUy in the hands of the false
prophet. It wiU be understood when one says " spiri
tual" that none is meant save of a wicked kind.
"Alive the two were cast into the lake of fire burning
with brimstone." Thus eternal judgment was executed
at once. They were caught in flagrant treason and re
bellion : what further need of any process of judgment
whatsoever ?
" And the remnant were slain with the sword of him
that sat upon the horse, which [sword] proceedeth out
of his mouth : and all the birds were fiUed with their
flesh." Their doom was awful, but by no means after
the same sort as their two leaders.
Then another and immensely important act is de-

556 INTRODUCTORY LECTURES.
scribed — the binding of Satan. He is no longer to be
aUowed to prowl about the world ensnaring and de
stroying. "And I saw an angel coming down from
heaven, having the key of the bottomless pit and a
great chain in his band. And he laid hold on the
dragon, that old serpent, which is the DevU, and Satan,
and bound him a thousand years." It is not therefore
his final judgment. The angel " cast him into the
bottomless pit, and shut him up, and set a seal over
him, that he should no more deceive the nations, tUl
the thousand years should be completed: after these
things he must be loosed a little time."
And then we come to a most cheering disclosure :
"And I saw thrones, and they sat upon them, and
judgment was given unto them : and [I saw] the souls
of those beheaded on account of the witness of Jesus,
and on account of the word of God: and those who had
not worshipped the beast, nor his image, and had not re
ceived his mark upon their forehead, and on their hand;
and they lived and reigned with Christ a thousand
years." I do not suppose that many words are required
by the present audience to show that we are not to
understand the scene as a mere figure of Christianity.
There are probably but few, if any, here who do not
understand it as the fore-shadow of a real resurrection.
In short, it is not tropical language, as when it is said
of the prodigal son — "This my son was dead, and is
alive again;" or of the restoration of Israel, which is
compared to a resurrection from the dead for the rest of
the world. Here the vision was of thrones with sitters,
and others caused to join them; and the inspired ex
planation is that it is the first resurrection — the rising

THE REVELATION. 557
of the just from the dead. Let us look at the different
groups that are seen to have part in the first resurrec
tion. First, " I saw thrones, and they sat upon them." The
thrones were already filled. Instead of judgment being
executed on them, it was given to them. They them
selves were to judge. Who were they ? Who are the
persons thus invested with judicial authority of so
glorious a nature and to reign, as we see later, with
Christ ? Clearly the same saints whom we have seen
first set forth by the elders in heaven, subsequently by
the elders and the Uving creatures, next, by the bride
and the living creatures at the marriage-supper, and
finally by the, armies that foUowed the Lord out of
heaven. It is no longer a question either of celebrating the
ways and counsels of God, or of the war with the
beast and king. Accordingly it is another figure. It
is reigning. There are thrones filled with certain per
sons, who reign along with Him. Thus the language
of symbol is as definite as any other. There is no lack
of precision, but the very reverse. Peculiar energy
indeed attaches to symbolic language. But. what is
also of consequence to observe is, that John saw souls
— the souls of those beheaded on account of the wit
ness of Jesus, and on account of the word of God.
These are the martyrs of chapter vi., those long since
seen under the altar, poured out like burnt-offerings to
God. It wiU be remembered that it was said to them
that they must wait. They had cried to the Sovereign
ruler to avenge their blood on their foes, but they were
told they must wait a Uttle for some others, their feUow-

558 INTRODUCTORY LECTURES.
servants and their brethren, to die as they had. Here
accordingly we have them all. For there foUows another
company of martyrs who suffered when the beast set up
his worst and final pretensions. When the second beast
appeared, he even strove to put to death those who
would not worship the beast, nor pay homage to his
image, nor receive his mark. These compose the third
class here spoken of.
The first were such as came out of heaven after
Christ, being already raised from the dead and glorified.
Consequently they sat upon the thrones at once ; whUe
the two latter classes, described in the rest of the verse,
were still in the separate state — "and the souls." Take
this quite simply and Uterally. It does not mean per
sons merely, but the souls of beheaded persons. He
saw their condition : it was part of the vision.
Here were thrones, and people sat upon them, changed
before this into the image of Christ's glory. Then come
others in the condition of separate spirits or souls,
whom the prophet saw — two different classes of them —
those beheaded for the witness of Jesus and the word of
God, and those who refused the beast in every form.
The proof of the third class should have been given
a little more distinctly than in our version. It should
not be "and which had not," but rather, "and those who
had not worshipped the beast, nor his image, neither had
received his mark upon their forehead, and on their
hand ; and they lived and reigned with Christ a thou
sand years." Thus such as were in the separate state
were reunited to their bodies, and lived and reigned Uke
those who were abeady on the thrones. They "Uved
and reigned with Christ a thousand years."

THE REVELATION. 559
Thus nothing can be simpler or more beautiful than
the way in which this verse sums up the Eevelation
as a whole. The visions of this prophetic book open,
not with the rapture of saints to heaven, but the sight
of saints already raptured, often before the seer in the
visions, but seen always in a complete condition with
out addition to their number. Accordingly the rapture
of the church with the Old Testament saints must
have already taken place, aU (as I have no doubt) being
caught up at the seff-same time to be with the Lord
above. We have seen that these foUow the Lord out of
heaven, and are next seen enthroned. When the Lord
takes His own throne, they take theirs by grace. But,
further, we find that the saints who had suffered for
Christ, during the time that the others were in heaven,
are now reunited to their bodies and live, the Lord
waiting for the last martyr that He might not leave
out one of those who had died for His name. All the
sufferers, either in the early persecutions of chapter vi.,
or in the later persecutions (see chap, xv.) up to Baby
lon's extinction, were now raised from the dead. They
Uved, and were put therefore into a place and condition
suitable for reigning with Christ, no less than the Old
Testament saints and the church itself. Such is the
meaning of the verse — " The rest of the dead bved not
again tiU the thousand years were finished. This is the
first resurrection."
Let it be carefuUy observed here that the first re
surrection does not mean ail rising exactly at the same
moment. This is a mistake. We know that the change
of aU those caught up takes place in the twinkling of

560 INTRODUCTORY LECTURES.
an eye ; but it does not foUow that various bodies are
not raised at different times. For certain there are two
great acts of resurrection, — one when the Old Testament
saints and the church are caught up to heaven, the other
when Satan was bound after the beast and false prophet
were thrown into the lake of fire, as well as Babylon
judged. Thus (without speaking of the resurrection of
the wicked at the close) there were certainly more acts
than one, not to speak of the two witnesses put to
death and caused to rise after three days and a half,
when the spirit of life entered them, and they not only
arose, but went up to heaven, as we know. I speak
not of anything that might be deemed exceptional or
peculiar, but of two acts of raising saints. From the
manner in which resurrection is referred to in scripture,
does not God leave room for this ? " I wiU raise him up
at the last day." "At the last day" does not mean merely
an instant of time. Whether it were the Old Testament
saints and the church, or the Apocalyptic saints, if I
may so distinguish them, it was in an instant that each
were raised, but there was some space between them.
What is there to hinder it ? There is no expression in
the word of God which binds aU to rise at the same
instant. Those that do rise at the same time rise, no
doubt, in a moment ; but that there are to be various
acts of resurrection is not only not contrary to scripture,
but required by its own descriptions. This verse declares
it, and there is no other interpretation that can stand
even a moment's fair discussion.
This being so, it adds immense clearness in the under
standing of the book. And what shall we say of the
wonderful wisdom of the Lord ? It is called " the first

THE REVELATION. 561
resurrection." Tbis does not intimate we have seen that
there is only one act of raising, but that all who share
that resurrection, whenever raised, are raised before the
millennium begins ; so that when the reign of Christ
takes place, all such have part in the first resurrection, in
cluding Christ Himself, raised at least 1800 years before
the church ; then the church, with the Old Testament
saints ; then these Apocalyptic saints at any rate some
years after. AU this gives us a true and just view of
the various parties that have a share in the resurrection.
" This is the first resurrection. Blessed and holy is he
that hath part in the first resurrection: on such the
second death hath no power ; but they shaU be priests
of God and of Christ, and shaU reign with him a thou
sand years."
It has been remarked by another, and justly, that the
expression " they shaU be priests of God and of Christ"
summarUy puts out of court the interpretation that
supposes a figurative resurrection. For it is clear that,
though principles might reign, to be priests is quite
inconsistent with a mere figure. It is also clearly a per
sonal reward to those who had suffered.
When the thousand years expire, Satan reappears on
the scene to the sorrow and ruin of the GentUes who*
were not born of God. But it is for the last time, not
of the age only but of the various dispensations, of God;
"And when the thousand years are completed";, Satan,
shall be loosed out of his prison, and shall; go> out, toi
deceive the nations which are in the four quarters, of
the earth, Gog and Magog, to gather them, together to
war." This is clearly of moral importance. The' glory
of the kingdom does not preserve- when men, iin their
2 0

562 INTRODUCTORY LECTURES.
natural state are exposed to the adversary. The mil
lennial nations, "the number of whom is as the sand
of the sea," faU a prey to Satan.
"And they went up on the breadth of the earth,
and encompassed the camp of the saints, and the be
loved city." The beloved city is Jerusalem ; the camp
of the saints, I presume, is a larger circle and embraces
aU of Israel and the GentUes who, being converted,
refuse Satan's deceit. It is an evident contrast with
the state supposed in the wheat -and -tare field of
Christendom which is found at the end of the age.
Wheat and tares grow together till tbe process of judg
ment separates. At the end of the mUlennium the
righteous and the wicked form two distinct arrays,
though even then there would appear to be a bne
drawn between the surrounding camp, and the be
loved city Jerusalem on earth, where the Jews were.
The unrenewed of the nations are now compassing
them with their countless hosts, as if to eat them up
like grasshoppers. " And fire came down out of heaven
from God, and devoured them. And the devU that
deceiveth them was cast into the lake of fire and brim
stone, where both the beast and the false prophet [are],
and they shaU be tormented day and night unto the
ages of tbe ages."
Then follows another scene stiU more solemn — the
most awe-inspiring of aU we can contemplate, at the
same time full of blessing for the Christian to look
onward to as that which wUl for ever put aside every
trace of evU, and vindicate good where man must
altogether fail. Here accordingly is seen but one throne.
It is the divine judgment of man — eternal judgment.

THE REVELATION. 563
Even when God was judging providentially in the be
ginning of the Apocalyptic visions (chap, iv.), associated
thrones were seen. When Christ came personally to
judge and govern the quick (chapter xx. 4), there were
thrones ; for the risen saints reign with Him. But now
there is but one throne : Christ judges the dead. "And
I saw a great white throne, and him that sat on it, from
whose face the earth and the heavens fled away." This
is of immense moment doctrinally, because it decisively
proves that it is altogether unfounded to assume, as is
popularly done, that the Lord only returns at this junc
ture. In the coming of the Lord aU include His coming
to the habitable earth. Now manifestly, if the Lord
does not come before this, there is no world to come
to ; for the earth and heavens are fled. The common
notion, therefore, that the combig of the Lord is at this
point is an evident fallacy upon the face of this scrip
ture that describes it, not to speak of others elsewhere.
It is not a syllogism that is wanted or that can satisfy
here : only require, only believe, the word of God. A
single verse dispels clouds of arguments. " I saw a great
white throne, and him that sat on it, from whose face
the earth and the heaven fled ; and place was not found
for them." I admit that afterwards no doubt the new
heaven and the new earth are seen ; but who contends
that tbis is the sphere to which the Lord comes ? To
this earth He is coming, and not merely to the new
earth in tbe eternal state. To tbe same world in which
He suffered, according to the scriptures, He will come
back. But for the eternal judgment heaven and earth
are fled away; and then we see the new and eternal
universe. Hence He must have come back previously
2 o 2

564 INTRODUCTORY LECTURES.
to both. With this agrees His coming out of heaven in
judgment of the earth, described in Eev. xix. He came
to the world, and avenged His people on the beast and
the false prophet with the kings and their armies ; and
after that the risen saints reign with Him over it a
thousand years. I say not on but over the earth. He
with the glorified saints will have their home on high,
but none the less shaU they reign over this veiy world
for the aUotted time.
Then, as we have seen, comes the final test of the
nations of the earth after that kingdom has run its
course, and the devil let loose once more deceives flesh
and blood after the analogy of all other dispensations.
That age of visible glory is inefficacious to change the
heart of man, though in the absence of the enemy and
the controlbng presence of the great King, they render
feigned obedience for a long while. It can govern and
bless but not convert man. Even the proclamation of
the grace of God is powerless save it be brought home
by the quickening energy of His own Spirit. In short,
no testimony can avaU, no work, power, or glory without
the word of God applied by the Spirit of God. But in
this is shown — what it is of importance to see — the true
nature of the kingdom or millennial reign. " That day "
does not mean a time when everybody will be converted,
but when tbe Lord Jesus wiU govern righteously — when
overt evU will be judged, and good be sustained per
fectly for a thousand years. When any wrong is done,
it will be dealt with. As far as the display of govern
ment goes, it is according to God morally, and for His
glory, though I deny not for a moment that there are
elements of evU which are never aUowed, but kept

THE REVELATION. 565
under if not expelled. But that the heart of man even
so is not renewed becomes manifest, when Satan at the
close deceives all that are not converted; and these, as we
are told, are countless " as the sand of the sea."
Do not wonder at the vast numbers, or at their
defection. The thousand years of peace and plenty will
have given occasion for an ever-growing population,
spite of a world thinned by divine judgments which
open that era. It is to be supposed that it will far ex
ceed anything yet seen on the face of the earth. At
the beginning there will have been carnage, as we know,
among both the western powers and the eastern powers.
In fact, we may say, all nations will be desolated by
judgments of one kind or another ; but for aU this the
world proceeding for a thousand years with every out
ward blessing, and the most admirable government ad
ministered by the blessed Lord Himself, will issue in
the teeming and prosperous races of mankind. It will
be a state of nature unexampled for the fruits of the
earth and the enjoyment of all that God has made
here below. Consequently there will be an increase in
population such as never has been approached since the
world was made, yet it afterwards appears, that Satan
will not fail to turn the masses of the nations into one
vast rebellion against the objects of God's special favour
on the earth — the saints — wherever they may be, and
the beloved city of Israel, as we have seen.
Then comes not the destruction only of these rebels
by divine judgment, but the dissolution of heaven and
earth. And Jesus sits on the great white throne. It is
the judgment of the dead as such, who now rise and
give account of their deeds. All the dead are there

566 INTRODUCTORY LECTURES.
who had not part in the first resurrection. The nature
of the case exempts of course the saints of the millen
nium;* and this very simply, because they are never said
to die at all. There is no scriptural reason to infer that
any saint dies during the thousand years, but rather the
contrary. Scripture is positive in Isaiah Ixv. that death
during the millennium only comes as a specific judg
ment because of open rebellion. When a person dies, it
will be a positive curse from God; if he die even a
hundred years old, it wUl be like a baby dying now.
Man converted will then not merely reach the natural
term — -if I may so say — of a thousand years, but pass
that bound. If alive before the thousand years, he
will live after the thousand years ; in fact, literally he
will never die, though I do not doubt, on general prin
ciples, that the saints of the millennial earth will be
changed at the Yery time when the heavens and earth
disappear. Of course they wiU be preserved through
that crisis in some sort of way suitable to divine wis
dom. God has not told us how, nor is it our business.
He has reserved the matter, though not without enough
to guide our thoughts, as we have seen. It is one of
those cases which every now and then appear where
God checks and reproves our foolish curiosity, as He
alone knows how to do perfectly. " Flesh and blood," we
know, "cannot inherit the kingdom of God." According
to the general scope of scripture, then, we may be quite
sure that these saints, kept during this universal dis-
* None, however, can be exempt from being manifested before the
judgment-seat of Christ, or from giving an account of all done in the
body. But no believer comes into judgment. (John v. 24 compared
with Rom. xiv. and 2 Cor. v.)

THE REVELATION. 567
solution of the atmospheric heaven and the earth, wiU be
translated to "the new heavens and new earth wherein
dweUeth righteousness," in a condition new and meet
for the eternal state into which they are ushered. Let
others speculate, if they will : I am persuaded that he
who essays to conceive the details is merely striving to
draw a bow beyond the power of man. For I am not
aware that any scripture treats of the subject, beyond
laying down principles such as we have sought to apply
to the case.
" And the dead were judged," but not out of the book
of Ufe, which has nothing to do with judgment. " The
dead were judged out of those things which were writ
ten in the books, according to their works." Why then
is the book of life mentioned ? Not because any of their
names were written therein, but in proof that they
were not. The book of life wiU confirm what is gathered
from the books. If the books proclaim the evU works
of the dead that stand before tbe throne, the book of
life offers no defence on the score of God's grace. Scrip
ture records no name whatever among those judged
written there. There was the sad register of undeniable
sin on the one side ; there was no writing of the name
on the other side. Thus, whether the books or the
book be examined, all conspire to declare the justice,
the solemn but most affecting righteousness, of God's
final irrevocable sentence. They were judged every man
according to their works. "And if any one was not
found written in the book of life, he was cast into the
lake of fire." Thus the only use that seems made of the
book is negative and exclusive. Not that any of those
judged (and the scene described is solely a resurrection

568 INTRODUCTORY LECTURES.
of judgment) are said to be written there : we are shown
rather that they were not found in that book.
Again, death and hades are said to come to their end,
personified as enemies. "And death and hades were
cast into the lake of fire. This is the second death."
Thus was concluded all deaUng on the Lord's part with
both soul and body, and aU that pertains to either. The
race was now in the resurrection state either for good or
for evU ; and thus it must be for ever. Death and hades,
which had so long been executioners in a world where
sin reigned, and were stUl doing their occasional office
where righteousness is to reign, themselves disappear
where aU traces of sin are consigned for ever.
In the first eight verses of chapter xxi. we have the
new heaven and the new earth, but besides, awful to say,
the lake of fire. Indeed it must be so, because, as we
read in the end of the last chapter, there tbe lost were
cast. But still it is a very solemn fact to read, and that
which we are bound to preach — that even in the per
fect state of eternity, whUe there is the brightness of the
heaven and of the earth into which no evil can enter,
you have all the evil that ever has been — all the wicked
of every clime and of every age cast into the fixed con
dition of eternal judgment in the lake of fire.
Observe another very important fact. All the dis-
pensational names of God disappear. It is only God
and man now. There is nothing more to hear of
nations; nothing more to do with separate countries,
kindreds, or tongues. It is the eternal state ; and also,
in fact, the fullest description of that state which is
furnished in the Bible. But a very different point of
interest is to be observed.

THE REVELATION. 569
Although there is such a levelbng of human distinc
tions, and men have to do directly with God — that is
men raised from the dead or in their changed condition
— we stiU see the holy Jerusalem — " the holy city, new
Jerusalem," separate from the rest of those that fill the
new heaven and earth. This is of great importance,
because if the new Jerusalem be, as I have no doubt it
is, the bride the Lamb's wife, then we have her separate
condition asserted in eternity. " I heard a great voice
out of heaven, saying, Behold, the tabernacle of God"
(aUuding to this very city) " [is] with men." That is, the
tabernacle of God is regarded as a separate object, no
doubt associated with men, but not confounded with
them. Men are not regarded as composing this taber
nacle ; they co-exist. " The tabernacle of God [is] with
men, and he shall dweU with them, and they shaU be
his people, and God himself shall be with them, their
God. And God shaU wipe away every tear from their
eyes ; and death shall be no more, nor sorrow, nor cry
ing, nor shall there be any more pain : for the former
things are passed away."
All things are thus made new; and, further, "these
words are faithful." Nothing more is to be done. "And
he said unto me, It is done. I am the Alpha and the
Omega, tbe beginning and the end. I wUl give to him
that is athirst of the fountain of the water of life freely.
He that overcometh shall inherit these things ; and I
wUl be to him God, and he shall be son to me. But to
the fearful, and unbebeving, and abominable, and mur
derers, and fornicators, and sorcerers, and idolaters, and
all liars, their part [is] in the lake that burnetii with
fire and brimstone : which is the second death."

570 INTRODUCTORY LECTURES.
Here occurs a remarkable change in the sequence of
the visions, though easily understood; for it must be
evident that there is nothing to follow this in point of
time. We have just seen that it is the eternal state.
Consequently, here we must most unquestionably go
back to be shown an important object in the prophecy
which could not, without interrupting its course, have
been described before. In short, it is as we saw in
chapter xvii., after Babylon had been brought before
us in the course of the prophecy. We had seen Babylon
twice : first, in the circle of God's warnings and testi
monies; and then as the object of God's judgment
under the seven bowls. Then we have a description of
Babylon given. It would have been incongruous to
bring in that long description before, because tbis must
have interrupted the flow of the prophetic stream.
Exactly the same thing is repeated here, and what
makes it more apparent is the similarity of the intro
duction on each occasion. "And there came unto me
one of the seven angels which bad the seven vials full
of the seven last plagues, and talked with me, saying,
Come hither, I will shew thee the bride, the Lamb's
wife." Who does not see that this is precisely analogous
to the verse which opened the description of Babylon ?
I take it, therefore, that God intended this analogy to
be noted by us ; that it is not a pursuance of the pro
phecy, but a description of the holy city previously
named, just as the other was a description of the
corrupt city, whose judgment had been announced.
We had Babylon with a spuriously ecclesiastical but a
really murderous character, and at the same time guilty
of corruption with the kings of the earth. Here is seen

THE REVELATION. 571
the holy city coming down out of heaven from God,
which is declared to be the bride, the Lamb's wife, in
the plainest contrast with the great harlot. Yet to this
heavenly city, after Christ comes, the kings of the earth
bring their offerings and their homage ; but there is no
excitement of the nations, no filthiness of fornication,
no abominations, no blood-guUtiness. In short, Babylon,
the disgusting counterpart of the holy city, in earthly
ambition seeks the kings and the masses for her own
present objects, while the other suffers now and will
reign then. The one therefore throws much Ught upon
the other.
But what I particularly caU your attention to is
the exceeding importance of heeding the retrospect at
the bride, or new Jerusalem here, and the consequent
removal of the difficulty caused by taking the last
vision of this book as part of the prophetic series
which begins in chapter xix. Not so. It is an added
digression for the purpose of describing an object
already named passingly in the foregoing series, which
closes at chap. xxi. 8. As chapter xvii. was a descriptive
digression, so is the portion from chapter xxi. 9. The
account given of Babylon in chapter xvii. does not
follow chapters xiv. or xvi. in point of prophetic time,
but differs from them in structure. It gives a retrogres
sive account of Babylon's character, and shows how
it morally compelled the divine judgment. So here a
description is given of the bride, the Lamb's wife, and
we learn how it is that God will use ber for unmeasured
goodness and blessing and glory in the mUlennium, as
the devU during this age has used Babylon to accom-
pbsh his wicked plans here below. Just as the city of

572 INTRODUCTORY LECTURES.
man's confusion was seen in her vile, degraded, and
degrading relations with the beast, this city is seen in
her pure and glorious relations with the Lamb.
"And there came one of the seven angels which had
the seven bowls fuU of the seven last plagues, and talked
with me, saying, Come hither, I wiU shew thee the
bride, the wife of the Lamb. And he carried me away
in [the] spirit to a mountain great and high, and shewed
me the holy city Jerusalem, coming down out of heaven
from God." It is not into a wilderness the prophet is
carried, but he is set on " a mountain great and high,"
and shown — not the great, but the holy city Jerusalem.
The great city was either guilty Jerusalem or Babylon.
This city is seen now as the holy vessel of divine
power for governing the earth during the millennium,
" having the glory of God : and her brightness was like
a stone most precious, even like a jasper stone, clear as
crystal." Then follows a description of the waU, gates, foun
dations, and general position. " Having a wall great
and high, having twelve gates, and at the gates twelve
angels, and names inscribed, which are the names of
the twelve tribes of the sons of Israel." It was im
portant, just because it is the bride, the Lamb's wife, to
show that angels are there, and further, that Israel is
not forgotten. The very name indeed shows something
simUar; not of course that the church can ever he
earthly. StiU God does not forget His ways with His
people; and the angels here are only in the quality
of porters, if we may so speak; they are at the gates.
And as for the twelve tribes of Israel, they are merely
written there, nothing more. No hint whatever is given

THE REVELATION. 573
that they constitute the city, but there is the inscription
of their names outside. That city will be a constant
remembrancer of those who went before restored Israel
here below, as undoubtedly it wiU be used for their
blessing during tbe mUlennium, but not for theirs only.
We shaU find, on the contrary, its aspect is toward the
universe, yet is there the special place of Israel; and
quite right it is that it should be so. " On the east three
gates ; on the north three gates ; on tbe south three
gates ; and on the west three gates. And the wall of
the city had twelve foundations, and in them the names
of the twelve apostles of the Lamb." These would
appear to be (save Judas Iscariot, of course) the twelve
apostles that were peculiarly associated with Christ in
His suffering path on the earth. God is sovereign. It
is not meant that he who was more honoured in service
than any of the twelve, he whom the Lord used for
bringing out the church of the heavenly places, wUl not
have his own most singular dignity in this glorious
scene. Still God acts in a wisdom far above man, and
holds to His principles even there. The twelve apostles
of tbe Lamb wiU accordingly have their own special
place. We can fairly trust God that He wiU not give a
worse place to Paul ; yet I do not think that this is his
place. "And he that spoke with me had a golden reed as a
measure, that he might measure the city, and the gates
thereof, and- the wall thereof. And the city lieth four
square, and its length is as much as the breadth." Thus
there is a completeness and perfection about it suited
to its present character.
Afterwards we come to the description of itself, — of

574 INTRODUCTORY LECTURES.
its wall, its buUding, its foundations, and its gates.
Here it is the city described in itself, on which we
need not now enlarge.
Further, a negative point of great importance is pre
sented by the seer. " And I saw no temple therein :
for the Lord God the Almighty is the temple of it, and
the Lamb." This was no lack. On the contrary, it
proved the immediateness of communion. The temple
would suppose a medium. The absence of a temple is
therefore no loss but a gain for this city. It furnishes
material for a contrast between the earthly Jerusalem
and the heavenly city, because if there be one thing-
more remarkable than another in Ezekiel's description,
it is the temple. But here there is none; a temple is for
the earth. The heavenly city, which is the full expres
sion of blessedness on high, has no temple because it is
all a temple. " The Lord God is the temple of it, and
the Lamb," as far as we can speak of any. "And the
city has no need of the sun, nor of the moon, that they
should shine for it." This too must not be viewed as if
it were a loss. As for the earthly land and city, the
moon will have her light increased to that of the sun,
and the sun shaU be sevenfold. But here there is
neither; and this again is an evidence of gain, not of
loss. "For the glory of God enlightened it, and the
Lamb is tbe lamp thereof." Creature lights are gone.
After "the nations" in verse 24 omit the words "of
them which are saved." You must with the best
authorities leave out this addition, if you would have
the true force of the verse. It is a wholly unwarranted
interpolation. " The nations shaU walk in the light of
it." Any one of spiritual judgment can see that it

THE REVELATION. 575
should not be " nations of them which are saved."
What would be the meaning, if so read ? We can under
stand a remnant saved out of one or more nations ; but
who ever heard of " nations of them which are saved " ?
It is altogether unfeasible, and it shows how carelessly
we read the Bible that people are not stopped by such
an expression. The fact is, in the very best authorities
it does not exist at all. The " saved" is a term which, so
far from belonging to the nations, is expressly applied
to the Jewish remnant when it is a technical term.
But " nations of them which are saved," is a most
anomalous expression, and betrays man as the author
of it.
" And the nations shaU walk in the Ught of it." It
is plain that they are not in this city. " The kings of
the earth do bring their glory and honour unto it"— not
into but unto. That is, it is simply an expression of the
homage that they pay. "And the nations shaU walk in
the light of it: and the kings of the earth do bring
their glory and honour unto it. And the gates of it
shall not be shut at all by day : for night shaU not be
there. And they shaU bring the glory and honour of
the nations unto it. And there shaU in nowise enter
into it anything that defileth, nor making abomination
and a be : but only those written in the book of life of
the Lamb." Moral unfitness has its just censure ; but
sovereign grace must be asserted also.
Then we have another glorious description. "And
he shewed me a pure river of water of Ufe, bright as
crystal, proceeding out of the throne of God and of the
Lamb." It is not now lightnings and thunders and
voices. These were simply the characters of provisional

.->

576 INTRODUCTORY LECTURES.
judgment that filled the interval after the church was
gone, and before the reign with Christ. But when
Christ and the church peacefully reign, such is tbe
imagery that suits — " a river of water of life, bright as
crystal, proceeding out of the throne of God and of the
Lamb. In the midst of the broadway of it, and of the
river, on this side and on that, [the] tree of Ufe," — bear
ing not merely as the original one did, but now according
to the fulness of the provision of God's grace for man,
for man in glory first, but for man on the earth also,
but for man in glory — "producing twelve fruits, in each
month yielding its fruit : and the leaves of the tree for
the healing of the nations." Man on the earth has his
portion in the goodness of a God who is manifesting
His kingdom. " And no curse shaU be any more : and
the throne of God and of the Lamb shaU be in it ; and
bis servants shaU serve him." AU this description
closes in verse 5.
After that we have the admonitions to the end of
this book. On these I may say but a very few words.
Verse 6 commends these sayings afresh. And the
coming of the Lord is urged in connection with it.
"Behold I come quickly: blessed is he that keepeth
the words of the prophecy of this book." Then again
the character of it, as derived from Christianity having
already taken its place, is asserted. " Seal not the say
ings of the prophecy of this book." In Daniel's time,
and even to Daniel himseK, the book was sealed. The
old oracles were sealed then : not so John's. "And he
saith unto me, Seal not the sayings of the prophecy
of this book : for the time is near." In Daniel's time
it was not at hand. To the church the end is always

THE REVELATION. 577
near. In her own course, and in the matters of her
portion, the church does not know time at all. Every
thing that belongs to the body of Christ is unearthly
and unworldly. The church is heavenly; and in heaven
there are no times nor seasons. There may be bghts of
the heaven to mark times and seasons for the earth,
and again on the earth. But the church consists of
souls caUed out from the earth, and is not of the world:
consequently to tbe church the time is always at hand.
When Christ at God's right hand was announced, even
from the very beginning, He was ready to judge the
quick and the dead. He remains in that condition of
readiness from the time when He sat at God's right
hand tUl the present. The church goes on according
to the wiU of the Lord, who might according to His
own purpose lengthen or abridge the space. It is en
tirely in His hand, and in none other's. Whereas for
the Jew, there are necessary dates and momentous
changes that must take place ; and hence, as Daniel
represents the Jew, we have the difference kept up.
To the Christian this book is not sealed. AU is opened,
and this because we have the Holy Ghost dweUing in
us ; " for the Spirit searchetb all things, yea, the deep
things of God." Therefore we find in connection with
the book a most solemn warning. "Let him that is
unrighteous be unrighteous stUl : and let the filthy be
filthy stUl : and he that is righteous, let him be right
eous still: and he that is holy, let him be holy stiU."
When the hour comes that is spoken of here, it is not
for us, but for those who wUl be found after we are
gone. All is then fixed. There will be no time for seek-
ino- mercy, as it were : whatever the state in which the
2 p

578 INTRODUCTORY LECTURES.
Lord at His coming wiU find us, all is closed up and
fixed. Accordingly, "Behold, I come quickly, and my
reward is with me." We see that it is in connection
with the foregoing — not merely His coming for us who
wiU keep the sayings of it, but for those whom He wiU
find here below — " to give to each as his work is."
Further, after this Jesus introduces Himself, as well
as sends His angel. " I Jesus sent mine angel to testify
unto you these things in the churches. I am the root
and the offspring of David, the bright the morning
star. And the Spirit and the bride say, Come : and
let him that heareth say, Come : and let him that is
athirst come : let him that will take the water of life
freely." Thus the name of Christ, not merely as the
root and the offspring of David, but as the bright
morning star, calls out responsively the heart of the
church, and this too under the guiding activity of the
Holy Ghost. The church cannot hear of Him as the
bright morning star without at once desiring that He
should come. She does not, it is true, say, "Come
quickly." This would not be fitting for the church nor
the Christian. Patience or endurance of hope is what
becomes us. But it is blessed that He says, " I come
quickly;" and it is only Christ who in scripture ever
says so. But we as properly say, " Come." We desire
that He should come quickly, but we leave this to Him,
because we know His love, and can trust Him. We
know that if He tarries, it is not that He is "slack
concerning His promise," but that " His longsuffering
brings salvation to many." And who would defraud
either the soul of salvation, or the Lord of showing it ?
" And the Spirit and the bride say, Come." It is to

THE REVELATION. 579
Jesus. To whom else could they say it? The bride
breathes out this word to the bridegroom; and the Holy
Ghost it is that gives strength to her desire that He
should come. But there is a message also for others.
There is a word to him that hears. "Let him that
heareth say, Come." He is urged to take up the same
cry. If you are a believer, do not be afraid, even if you
know but little ; for the Lord neither forgets nor slights
those who may be comparatively uninteUigent. He has,
I think, exactly that class in view when He sanctions
the calling him who hears to say " Come." The bride
represents those that are spoken of in the normal posses
sion and enjoyment of their privileges. There are many
who are not so ; but the Lord does not forget them.
"Let him that heareth," then, "say, Come." If they
have only heard His voice, this after all is the incal
culable boon ; yea, it is the turning-point of all blessing.
It is not the enjoyment of all, but it is tbe hinge on
which all depends. It is the way to all, if it be not
the actual entrance into and enjoyment of it. "Let him
that heareth," then, be encouraged to " say, Come."
There is nothing in Jesus to harm him ; there is every
thing to bless ; there is Himself to be enjoyed, even
if they have faUed in the fuU knowledge of it here
below. But then while there is such a call to Christ, while
tbe believer is not to be afraid, but to call on the Lord
to come, the church does not forget those that are poor
sinners, let them be deeply conscious of it, or let them
be those that are only made willing by the grace of God
(which is the feeblest expression of the sinner's need,
just as you have the feeblest expression of the saint in

580 INTRODUCTORY LECTURES.
the previous caU). So we find the Lord has room for all
that is the fruit of His own grace only, — for the appeal
of grace, even when there is not the answer to it. Yet
grace despised necessarUy ends in judgment. " And let
him that is athirst come ; and whosoever will, let him
take the water of life freely."
Then the book concludes after a solemn warning
against either adding to or taking from its contents. "He
that testifieth these things saith, Surely I come quickly.
Amen. Even so, come, Lord Jesus." " Surely I come
quickly." After so long a tarrying how blessed ! After
so many sorrows, trials, difficulties, dangers, how sweet
to have such a word, and to know that He who speaks
is the holy and the true, and surely about to come in
the faithfulness of His love ! He wiU not fail to take
up the gage He has given our hearts. He is coming,
and coming soon for us.
May our hearts answer freely to His word of love
and truth with our " Amen." His grace be with aU !

LONDON :
W. H. BROOM, PATERNOSTER ROW.

YALE UNIVERSITY LIBRARY

3 9002 08844 8494

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