[*
NOTE. “Believers
and Their Judgment” is here included by way of an ‘Introduction’
to the following author’s tract. – Ed.]
BELIEVERS AND THEIR JUDGMENT
BY R. GOVETT.
The
extreme severity of discipline maintained by many of the opponents of this
truth bears silent testimony against them.
The
Church is the nursery for the Kingdom. The
disciples’ exclusion of an offending brother from communion with the Church, and
putting him into the world again, is a silent witness of the Lord’s future
exclusion from the [Millennial] Kingdom. The
sins which ought to exclude from the Church will exclude, as
the Apostle tells us, from the Kingdom: 1 Cor. 5., 6. The two
chapters touch each other; so close also is their real connexion.
Does
the disciple then, for even a mistaken opinion, thrust out his fellow [regenerate] believer
from the Church into the world? Oh then, much more shall the Lord exclude from
the Kingdom for open and flagrant sin, against which even natural conscience
bears testimony!
All
the results of this great doctrine it is impossible to foresee. But some important ones may be traced.
If
its opponents maintain their hold on the doctrine of the Millennium it will
drive them to strange extremities.
The present attitude of most assailants is this:-
1. ‘We
admit, that there will be rewards.’
2.
‘We confess, that the
believer sins, and as a consequence receives chastisement. But it
is only in this life!’
3.
Some go further, and allow that offending believers will suffer loss at Christ’s
coming. ‘But it
will not amount to exclusion from the Kingdom’.
But
the outcry against the doctrine is so sharp, that those who admit so much will
find themselves in a very awkward position.
Impartial
Christians aroused at the stir, and learning the state of the case, will say to
such: ‘What! are you crying out
that this man is subverting the truth, and unfit for communion, while you are
holding the very principle he affirms, and differ only in the extent to which
it shall be pushed? Christ, You admit, will call believers before His judgment-seat. You think that negation of reward alone will
ensue. He, that in extreme cases, positive punishment
will be awarded. Is that all the difference
about which this loud hue and cry is raised? You
agree in the principle, you differ about its extent. If he, then, be a burglar, you are guilty
of petty larceny.’
Such
assailants, too, will be looked on
with suspicion by the stouter-hearted opponents of the doctrine, as almost
traitors to the truth.
Most
then will take up the ground - ‘Chastisement, but only in this life.’
Your
proofs, friend?
‘“The blood of Jesus Christ His Son cleanseth us
from all sin:” 1 John 1: 7. Ours is no half-Saviour.’
But
you admit, that,
in spite of Jesus’ atonement, the
chastisements of God descend on the offending believer in this life. It is
no bar then to their falling on him in the next ‘age’.* What Scriptures
are there which assert, that chastisements shall not befall an offending
disciple when our Lord appears? No such
passages are forthcoming.
[* See Luke
20: 35; 1 Tim. 6: 18-, 19. cf. 2
Tim. 4: 14; 2 Thess. 2: 6, 7, 14, 15; 1 Thess. 4: 3-8, etc.]
Proofs to the contrary are many and
plain. Take those from a single Gospel: Matt.
5: 22-30; 7: 21-27; 10: 32, 33, 39; 16: 25; 18: 7-9, 21-35; 24: 45-51; 25: 1-30.
This
will be felt then to be not very tenable ground. The reasons why chastisement must end with
this life, will be very hard to find, very hard to establish. Many believers have died out of the communion
of Churches from which they have been justly excluded for [wilful or deliberate]
sin.*
Will they be accounted worthy of a place in the [Lord’s Millennial] Kingdom,
who were put out as unworthy of a place in the Church
[* See Heb. 10: 26-31.]
Lastly,
you admit, friend, that there will be rewards for the saints’ good deeds, at
Jesus’ appearing. There must then be
punishment for their evil deeds, if the coming day, be “the day of justice” (“judgment”). Shall we give account only of our right
expenditure as stewards? or of thriftless and
extravagant expenditure also? We may
wish it otherwise: but is it not written - that each will “receive the things done in
his body, according to that he hath done, whether it be GOOD or BAD:” 2 Cor. 5: 10. “He that doeth WRONG
shall RECEIVE FOR THE WRONG WHICH HE
HATH DONE, AND THERE IS NO RESPECT OF PERSONS:” Col. 3: 25.
Those
[regenerate believers]
then who will be quit of this doctrine at all hazards will scarcely feel any position
a safe one, but that which asserts: (1) That there is no precept given to the
elect of God; (2) And, by consequence, that they never sin, nor ever receive
chastisement.
This
awful position of unbelief I shall not here assail. My only object is to show the main bearings of
the controversy, and to urge believers to look into the matter prayerfully,
submitting themselves to the Word of God. To Father, Son, and [Holy] Spirit, be all glory! Amen.
* *
*
1
CHRIST’S JUDGMENT OF HIS SAINTS
AT HIS RETURN
-------
The
study of our Lord’s words to the Seven Churches of
Let
us, then, turn our eye to the Lord’s words to the Seven Churches. First comes the epistle to
The
point of Old Testament history on which this epistle is moulded is - ADAM AND EVE IN
I. The first division of the
epistle is - THE TITLES OF THE SPEAKER,
as taken from the descriptive vision which precedes. These rule the two following divisions.
1. He “holds the seven stars in His right hand.” It is no
longer one man and one woman. But seven
Assemblies and seven Leaders are raised up by the Second Adam, who is also the
Lord God, to whom the rulers of the churches, and the
churches themselves are responsible.
2. “He walks amidst the seven
lamps of gold.”
The
one lamp-stand in the Tabernacle of the desert with its seven subordinate lamps, has become seven independent lamps in different
states, and needing different treatment.
The Tabernacle is removed from earth to the heaven. The Saviour walks among the seven candlesticks. This refers to what we read in Genesis 3. After the disobedience of our first parents, “they heard the sound
(not ‘voice’) of the
Lord God walking in the Garden (as
a man) in the cool of the day. And Adam and his wife hid themselves from
the face of the Lord God among the trees of the Garden.” But
the angels do not hide now; nor would the lamp-stands avail to hide them. The stars tell of the evening come. The
II.
The second
division sets before us – “The things that ARE.” The state of the
churches; not ‘of the Church.’
The
Saviour knows the work of the Chief Pastor, and of the
Church entrusted to him. “Thy
candlestick.” He treats first of what is good. He finds seven grounds of praise. (1) Labour and (2)
patience. (3) “Thou canst not bear evil men;
(4) thou hast tried those who say they are apostle, and
are not so, and hast found them liars; (5) and
thou hast patience, and (6) hast borne for My name’s sake, and (7) hast
not been weary.” The angel is far better than Eve; he is not
deceived by Satan or his emissaries. He
has laboured for Christ, whom he owns as both the Son of God, and Son of man.
But
he has left his first love. This is a
second Fall, and that a fall from the God of all
goodness. He is called on at once to ‘Repent!’ or his lamp may be put out of the sanctuary.
(8)
There is, however an eighth praise; he hates the works of the Nicolaitans, as
also does Christ.
III.
We have now
arrived at the third or last division - the Spirit’s word to the Churches. “The things that are about to take place after these things,” - after “the things that Are.”
Here
we have a word of encouragement, not to the angel alone, but to every one in the Church; for all are professedly at war
with Satan. “To him that overcometh will
I give to eat from the
tree of life, which is in the
2.
Here
is a new reference to the Old Testament.
We have a fresh view of CAIN
and ABEL.
I. The titles of Christ come
first. “These things saith the First and the Last
(the divine name of the Son of God) who become dead (as Jesus, Son of man) and came to life again,”
On this turns the
exhortation to be firm under persecution; and the concluding promise.
II. “The things that ARE.” The Saviour does not speak of the “works” of this angel.
He was so persecuted that he was not able to work, as in peaceful times
he would. “I
know thy (1) Trouble and (2) Poverty (but thou art
rich).” Here is the contrast to
The
Angel was assailed by Jews, who boasted themselves as the only people of
God. But, like Cain, they were
liars. They blasphemed the Son of God;
and were become “the
synagogue of Satan.”
The
question was the same as in the days of Abel.
How may God the Holy be approached?
Cain drew near without the blood and fat of Atonement - and was rejected. Abel drew near through the satisfaction of a
substitute. And to Abel and his
sacrifice God had respect. “The God of our fathers raised
up Jesus, whom ye slew by hanging on a tree. Him hath God exalted
with His right hand to be a Prince and a Saviour, to give
repentance to
The
Jews take counsel to slay those visibly accepted by God. But they are put off for a while from their
purpose, by the counsel of Gamaliel, not to fight against God.
God’s
displeasure at the false Jews and their sacrifices was shown in that day. “In burnt offerings and sacrifices for sin Thou hast had no
pleasure.”
They
slew this Abel. And “when the king heard thereof
he was wroth; and destroyed those murderers, and burnt up their city.”
The angel was not to fear the persecution unto death
raised by the devil. He might have his
heel bruised. But in resurrection would
be his reward. “He that loseth
his life (soul) for
My sake, shall find it.”
III.
The overcomer of
the fear of the First Death shall not be hurt by the Second Death. Here
we have an evident reference to millennial reward. “Blessed and holy is he that bath
part in the First Resurrection; over such the Second Death hath no power, but they shall be priests of God and of Christ (Christ
therefore is God), and shall reign with Him a thousand years.” (Christ
therefore is also the Son of man).
3. PERGAMOS.
II.
“I know where thou dwellest, even where
Satan’s throne is: and (1) thou holdest fast My name, and (2) deniedst not the faith in Me; even
in the days (in which) Antipas was My witness, My faithful one, who was slain among
you, where Satan dwelleth.
“But I have against thee a few things, that
thou hast there them that hold the doctrine of Balaam, who taught Balak to cast
a stumbling-block before the sons of
“So hast THOU also
those that hold the doctrine of the Nicolaitans in like manner.
“Repent, therefore; but if not, I am coming to thee quickly,
and will war against them with the sword of My mouth.
III.
“He that hath an ear, let him hear what the
Spirit is saying to the Churches.
1. “To him that overcometh will I give of the manna that is hidden.
2. “And I will give him a white pebble, and on the pebble a new
name written, which none knoweth, save he that receiveth it.”
This
epistle, like the rest, is divided into three parts; according to the
intimation in the first chapter. After
the vision of the Saviour as the High Priest, we have. -
“Write therefore -
(1)
The things which thou hast seen.”
(2) “And the things which Are.”
(3) “And the things which are about to be, after these things.”
(1)
The first
of these divisions takes up some characteristic of the Saviour, which tells His
attitude toward the Churches.
(2)
The second
part regards the spiritual state of each church at the time of
writing. Here comes in the Saviour’s
approval or blame of each church; and encouragements or warnings suited
thereto.
(3)
The third respects the promises of the Lord Jesus
to the overcomers of each church; to be fulfilled in the coming day of the
thousand years.
The
portion of Old Testament history here glanced at, is
the temptation of
1. The attribute of the Saviour presented is His
being the Avenger of idolatry and fornication in the churches: 1Thess. 4: 1-8.
A
conspicuous example of these sins was offered before the eyes of
God
commanded justice to be done on this breach of the covenant. Phinehas, observing a flagrant example of
these sins, “rose
up from among the congregation, and took a javelin in his hands,” and slew the guilty pair.
The
Old Testament worthy was at first unarmed, but rose up, and took the spear of
vengeance. Christ always bears with Him,
as the Risen One, THE SWORD and He beareth it not in vain: though not at
present does He smite, because it is the day of mercy.
There
is a second reference to Balaam’s going with the princes of
Pergamos
was the place of Satan’s throne. There
was found the worship of the Serpent. No
wonder, therefore, that there was there also the martyrdom of the servant of
God.
In
the coming day of Satan’s ejection out of heaven, he will give his throne to
the False Christ. The Dragon gave the
Wild Beast risen from the Pit his power and his throne, and great authority. “They worshipped the Dragon, because he gave power to the Wild
Beast:” Rev. 13: 3, 4. “And it was given to him to make war on the saints, and to
overcome them.”
In the church in Pergamos were those who held the
doctrine of Balaam. Balaam answers to
the False Prophet, who is the adviser and upholder of the False Christ. Balaak was taught to ensnare
Among
those in communion at Pergamos were also some who held Nicolaitan doctrine, one
nearly the same, I suppose, with the Balaamite
teaching.
The angel of the Church is not taught to avenge these
sins as the Judge. Christ is Phinehas the
Avenger. This will. be,
as soon as He rises up from His seat as the High Priest.
“And I will war against them with the sword of My mouth.” The sword of Christ, then, is no mere shadow. God sent
Phinehas, the son of Eleazar the priest, with a thousand of each tribe to fight
against the Moabites, and they overcame them.
In Revelation
14. we have the 144,000 redeemed from
among men (not the 144,000 of
In
the expedition of
III. In the third part of the epistle, we have the Spirit’s word
of encouragement for those who resisted the devil’s lures of meats sacrificed
to idols. “To him that overcometh will I give of the
hidden manna.” God fed
But beside the manna spread before the eyes of all,
there was a golden jar, - full of the manna, laid up before the Lord, and
hidden from the Light of Israel. It was
to be kept before the Lord in the ark, that the nation, when arrived at the
land, might see the new kind of bread wherewith Jehovah fed the tribes in the
wilderness: Ex. 16: 32. That was
typical of something yet to be granted to the overcomers of the Churches. The white pebble with a name engraven thereon
seems a reference to the onyxes of the High Priest, engraven with the twelve
names of the tribes. But this future
priestly reward of Christ is superior to that in the dress of the old High
Priest. It is a special reward to each
Christian conqueror, who shall be brought into contact with temptations like
those palmed off on
4. THYATIRA.
I. “And unto the angel of the Church in Thyatira write; These
things saith the Son of God, who hath His eyes as a flame of fire, and His feet
are like white brass.
II. “I know thy works, and love, and faith, and service, and thy
patience, and thy last works to be more than the first.
“But I have it against thee, that thou allowest
thy wife Jezebel, who calleth herself a prophetess, and she teaches and
deceives My servants to commit fornication, and to eat
idol-meats.
“And I gave her time, that she might repent, and she will not
repent of her fornication.
“Behold I cast her into a bed, and those that commit adultery
with her into great affliction, except they repent of her works. And her children I will slay with pestilence.
“And all the Churches shall know that I am He that searcheth
reins and hearts, and I will give to each of you according to your works.
“But to yon I say, the remnant in Thyatira, as many as hold
not this doctrine who have not known the DEPTHS
of Satan (as they call them), I lay on you no other burthen than ‘What ve hold, hold fast until I open.’*
*
I read … the more difficult, and yet well-supported reading.
III. “And he that overcometh, and keepeth to the end
My works, I will to him give power over the nations; and he shall rule them
with a sceptre of iron, as earthen vessels are broken; as I also received from
My Father. And I will give him the morning star. He that hath an ear,
let him hear what the Spirit is saying to the churches.”
At
this fourth epistle begins a new division of the Seven Churches. It is marked by the [Holy] Spirit’s word to the Churches coming last: Christ’s
promise to the overcomer preceding it.
I. The point of Old Testament history which
gives it form is Jehu’s vengeance on Jezebel: 2 Kings 9. Jesus the son of God,
a greater than Jehu the son of Nimshi, is now the Avenger. The eyes
of Jehu would naturally be keen. Those
of Christ are “as
a flame of fire.” Jehu, on entering the gate of Jezreel, “lifted up his face to the window, and said ‘Who is on my side? Who?’ And
there looked out to him, two or three eunuchs.
And he said – ‘Throw her
down!’ And they threw her down;
and some of her blood was sprinkled on the wall, and on the horses, and
he trod her underfoot.” The
Avenger’s feet as of brass will tread down the foe.
II. We advance then to “the things that ARE.” The Lord Jesus
has much to say on behalf of the Angel’s [Messenger’s] tempers and conduct. But there is one flagrant fault. He did not restrain his wife in her evil
ways, and so was himself in part responsible for
them. It was only for his wife
that he could be thus blamed. He was no magistrate of the world, to visit men
and women with punishment for their evil deeds.
As Moses was in peril,
because he gave way to his wife’s refusal to allow the circumcision of his son,
and as Eli was severely chastised
for his want of fatherly restraint of his sons, so was the angel of Thyatira
guilty, in not restraining his wife. He
was, no doubt, a mild and perhaps timid man, while she was a woman of impetuous
passions and strong will. He allowed her
at length to take her own course. The
Saviour notices his patience, which
was no doubt sorely tried.
She affected to be inspired; and her teaching was ‘depths’ of Satanic wickedness. The doctrine reprobated in Pergamos has
now proceeded to action; both in
regard of eating idol-meats and of fornication, which last is here put first.
The
Saviour gave her time to repent: but many despise the riches of God’s goodness
and forbearance, and longsuffering; not knowing that the goodness of God is
designed to lead the offender to repent.
But her heart was hardened
against the claims of God, and she would not repent. Many regard the patience of God as proving
that He does not care for iniquity, and will not punish [disobedience in His redeemed people].
The
Lord Jesus then declares what He is about to do. He would cast her and her paramours into
great affliction. Jehu’s first stroke of
vengeance fell on Joram, he fell dead by an arrow in
his heart. “Then said Jehu to Bidkar, his
captain, ‘Take up, and cast him into the portion of the field of Naboth, the Jezreelite: for remember how that
when thou and I rode together after Ahab his father, the Lord laid this burthen on him. ‘Surely I have seen yesterday the
blood of Naboth and the blood of his sons, saith the Lord ;
and I will requite thee in this plot, saith the Lord.”
Here
are three points taken up in the Epistle, (1) the casting into the field of Naboth in death, (2)
the word of Christ to the remnant – “I will lay on you no other burthen than ‘That which ye have, hold fast till I open.’” That word will
be noticed further on.
(3) “I will kill her children with pestilence” is another reference to the history. After the slaughter of Joram and Jezebel,
Jehu demands the heads of Ahab’s sons, - and they are piled in two heaps at the
gate of Jezreel. The Lord has many ways of cutting off His foes. Pestilence should be instructed to destroy
the children of the New Testament Jezebel.
Then comes a most important
passage, establishing the Saviour’s
coming judgment of His disciples. “All the Churches
shall know, that I an? He that searcheth, reins and hearts” - a Divine attribute.
In
these words our Lord testifies His intimate knowledge of all the internal
movements of the souls of His people.
This is necessary to a perfect judgment in the Day of the Lord; and it
is intimated in the Saviour’s eyes being as a flame of fire; while His feet as
of brass, speak of His power to avenge evil: Micah 4: 13.
“AND I WILL GIVE TO
EACH OF YOU ACCORDING TO YOUR WORKS.” This, then, is
the complete overturning of the doctrine, that Christ cannot judge ‘the Church,’ because the Church stands on grace. Great indeed are its privileges, but privilege does not take away responsibility
- it rather increases it. It is a judgment of individuals, not the judgment
of a corporation generally. “Each of you.” So only can the coming Day of Judgment be “the revelation of the righteous
judgment of God; who will render to each according to his works.”
Then
comes our Lord’s address to the remnant in Thyatira,
who followed the teaching of the chief pastor.
They held not the awful doctrine of his wife, nor had they wrought like
sinful deeds. The followers of Jezebel
called the doctrine - ‘depths’ - Jesus owns them so to be; but they are ‘depths,’ not of God, but of Satan.
“I lay upon you no other burthen, ‘but that which ye have, hold last till I open’”.
This
was great encouragement. They were not
to be regarded as those against whom Christ was coming as Avenger. Their standing is alluded to in same chapter. “And Elisha the prophet called one of the sons of the
prophets, and said unto him, ‘Gird up thy loins, and take this box of oil in
thine hand, and go to Ramoth-Gilead, and when thou
comest thither, look out there Jehu the son of Jehoshaphat [Judgment
of Jehovah], the son of Nimshi, and make him arise up from among his
brethren, and carry him to an inner chamber, then take the box of oil and pour
it on his head and say, - ‘Thus saith the Lord, I have anointed thee king over
Israel.’ Then open the door, and flee, and tarry not.” “And he opened the door
and fled.”
Now
Christ is the son of the
prophets, commissioned by the Father to execute all judgment in the day to
come.
“Even as I received of My Father.”
The remnant were not called to anoint Christ; but
Christ, the Anointed of the Father, would open to them the door of escape,
before the Avenger should go forth on his career against the foes. “They blew with the trumpets, saying, ‘Jehu is king.’” But the, young
prophet had fled. Christ must open the
door for the remnant, before the wrath is poured out. “The dead in Christ shall first rise; then we who are alive
and remain, shall be caught away together with them in clouds, to meet
the Lord into air; and so be
ever with the Lord. Wherefore comfort one another with, these words.” We have not,
like
III. Then comes the promise to ‘the overcomer.’ It is here
further said, “And
keepeth
to the end My works.” That word is condemnatory
of ‘the works’ of Jezebel. “To him will I give”
- in the millennium, - There is also a reference to the making Jehu king over
Then we have
the principle to be carried out in the millennial day. “He shall rule them with sceptre of iron, as earthen vessels
are shivered.” This alludes to the reign of Jehu - the slaying of Abab’s sons, and the cutting off of the worshippers of
Baal, with the slaying of forty-two of Ahaziah’s brethren.
“Even as I received of My Father.” An
allusion to Psalm 2.where the Risen Christ
is anointed as king of
“And I will give him
the Morning star.”
Here is an allusion to another of the Psalms which
testifies of the Saviour’s [millennial] kingship. Verse 3 is given by the Septuagint - as, “From the womb I begat thee before
the Morning star.” This
I think refers to the Saviour’s
resurrection from [‘Hades’
and] the tomb, before the morning star had
risen on the first day of the week.
He
had risen before the earliest of the women arrived at the tomb. This seems to show, that the Septuagint rendering is better than the
Authorised Version.
Also I
find at the close of the Apocalypse - “I am the root and offspring
of David, and the bright and Morning star.” In Psalm 2.
we have our Lord’s relation to David, his kingship of
the [this] earth. In the 110th. Psalm we have His relation to heaven, as “the Son of God.”
I. “And unto the angel of the Church in
II. “I know thy works; that thou hast the name
that thou livest, and art dead.
“Become watchful, and strengthen the things which remain,
which were ready to die: for I have not found thy works fulfilled before My
God. Remember therefore how thou hast
received and heard, keep it, and repent.
“If therefore, thou shalt not watch, I will arrive over thee
as a thief, and thou shalt not know what hour I arrive over thee.
“But thou hast a few names in
III. “He that overcometh shall
(1) thus be
clothed in white; and (2) I will not blot his
name out of the Book of life; and (3) I will
confess his name before My Father and before his angels:
“He that hath an ear let him hear what the Spirit is saying
unto the Churches.”
The
references to the historical parts of Scripture in this epistle are, I think,
three.
1.
Moses, the seventy elders, and Joshua at Horeb: Ex. 24. and 32.
2.
King, Saul and David: 1
Sam. 24. and 26.
3.
This
epistle is, like the others, divided into three main parts.
I.
The titles of Christ in their bearing on
II. “The things that Are” - the present state of the Church.
III.
“The things that shall be after these things” - the Future rewards.
1. Christ’s titles are - 1. His possession of the Seven
Spirits of God. This refers to chapter 5: 6, 7. “And I saw in the
midst of the throne, and of the four Living Creatures, and in the midst of the
elders, a Lamb standing as if slain, having seven horns and seven eyes, which
are seven
spirits of God sent forth
into all the earth. And he came, and
took the book out of the hand of the sitter on the throne.”
2. ‘His holding the seven
stars.’ This is taken from the description of our Lord as seen
by John: Rev. 1: 16. To it is immediately subjoined the notice of the sharp
two-edged sword. Does not that
tell of judgment of the church officers? “Become not many teachers, my brethren, knowing that we shall
receive greater judgment:” James 3: 1.
II. We have now to consider “the things that Are.”
The
angel had the name of life; but was dead, as being inactive, and as destitute
of the right spirit. He did not fulfil
the duties laid on him. He was not awake to the changes about to
ensue on Christ’s return; and the recompense according to works, which would then ensue.
He
was to become watchful: to cast off indolence.
Parts of the service of Christ were ready to cease, because of his
laxity. He had left out of view the hope of the Church. Watchfulness is first taught by our Lord in
the Gospels. The Saviour speaks of the
taking of one disciple to Himself, and of the leaving another to the Great
Tribulation coming upon
Then
comes the history of the disciples’ failure to watch
on the eve of our Lord’s betrayal. “Tarry ye here, and watch with
Me.” When He returns and finds them asleep, He
rebukes Peter, and anew calls for watchfulness and prayer. But when He returns, after prayer to His
Father, He finds them a second time asleep.
He goes away the third time, and when He comes again to them, nothing
can be done; for the Betrayer and his band are upon them: Matt. 26.
“Remember therefore how thou hast received, and heard, and
hold fast, and repent.”
In
our day many will not even accept the doctrine of the Lord’s sudden and secret
return. They are warned, but
unready. In the Saviour’s epistles,
eight times is given the warning to the Churches to repent!
“If therefore thou shalt not watch, I will arrive over thee as a thief, and thou shalt not know what hour
I shall arrive over thee.”
Christ will have left the throne of God, descending
into the air. But the angel and the
majority are not aware of it. They are treated
as the world, because of their unwatchfulness both in respect of doctrine and
practice. And the unwatchful world,
caught asleep and then waked for a moment, cry, “Peace and safety,” till they compose themselves anew to slumber, and judgment is upon them which they cannot
escape. “None of the wicked shall understand; but the
wise shall understand.” There is, therefore, no ‘rapture
of the Church’ at
Christ’s descent; but only the ascent of
the watchful ones, and that because of their watchfulness. It is seen here that the Presence of the Lord
in air is at first a secret one. (There
are also more raptures than one).
I. This is illustrated for us by
the Old Testament. The covenant at Horeb
has been made, and seventy-two have
ascended and feasted in the visible Presence of Jehovah. The Lord calls Moses to ascend
But
their patience fails; for Moses’ stay is
prolonged beyond their expectation.
They return again to their tents in the midst of the tribes, from whence
they had been called up. Aaron is then
compelled to make the idol which is to precede them, as their god and
deliverer. And, while they are in the
midst of their feast, Moses and Joshua are upon them, and vengeance overtakes
them, all unprepared.
II. A second illustration is found in the history of King
Saul and David. Saul seeks for David to
slay him. He is caught, unprepared and
unwatchful, by David twice. (1) Once
David and his men are around him in the day-time, while he is asleep in the
cave of Engedi, and David cuts off his skirt, in
proof of his having been fully in his power.
(2) The second
time David and his friend stand over the sleeping monarch by night, and they
carry away his spear and water-bottle.
They call, and let him know how easily they could have despatched him.
“Watch therefore,” says
Christ to His disciples, “and pray always, that ye may be accounted worthy to escape all
these things that are about to come to pass, and to be set before the Son of
man.”
The
Saviour next addresses Himself to the remnant in
We
have, in the seventh chapter, the vision of a great multitude in white raiment
before the throne, and before the Lamb.
And we are told of the manner in which they have cleansed their robes. They are priests, serving God in the heavenly
temple day and night. And the Lamb, a
greater Leader than Moses, shall lead them on, from the temple to the City of
III. Then follows the, promise to the overcomer. (1) White raiment will be awarded to
the conquerors of the Churches. (2) Their
names shall not be blotted out of the Book of life. But those overcome, like the angel, will not
be so rewarded. If the spirit is dead,
like that of the worldly, they will not
be worthy of a place in the Book of life, and will be removed from it, while
the Day of Recompense according to works lasts. Life therefore must show itself, not in leaf
alone, but in fruits also.
(3) “And I will confess his name before My Father, and His angels.” And
if Christ so confesses any, he will
enter on millennial reward.
After
the Day of reward “grace
reigns through righteousness unto eternal life, through Jesus Christ our Lord :”
Rom. 5.
I. “And to the angel of the Church in
II. “I know thy works: Behold, I have set before
thee an opened door, which none can shut, because thou hast a little strength,
and hast kept My word, and hast not denied My name. Behold, I make those of the synagogue of
Satan, who say they are Jews, and are not, but lie; behold, I will make them to
arrive and worship before thy feet, and to know that I have loved thee.
“Because thou hast kept the word of My patience, I also will keep thee out of
the hour of the Temptation that is about to come upon all the world, to try the
dwellers upon the earth.
“I am coming quickly: hold fast what thou hast, that none take
thy crown.
III. “He that overcometh (1) I will make him a pillar in the temple of My God, and he
shall go out no more: and I (2) will write upon
him the name of My God, (3) and the name of the
city of My God, the New Jerusalem, which is coming down out of the heaven from
My God, (4) and (I
will write on him) My new name.
“He that hath an ear, let him hear
what the Spirit is saying to the Churches.”
The
references in this epistle to Old Testament types are, I believe, (1) Moses and
Joshua; (2) David and his foes.
I. The Saviour’s names are. three. “He that is the HolY One,” who
therefore calls for holiness in His disciples.
“Be ye holy, for I am Holy.”
“He that is true,” - and therefore is opposed to the false and
insincere.
“Who hath the key of David.”
It is not said – “the key of the house of David.”
It
seems to refer to the deliverances granted by Jehovah to David, in the midst of
the troubles and perils that befell him, after his anointing. Again and again he seemed to be shut up to
capture by his foes. But the Lord opened
to him the door. He is sought for at his
own house by messengers sent from King Saul to slay him. Michael detains the messengers till he has
escaped.
Saul is pursuing, him, and is on
one side of the mountain, while David is on the other. But Saul is called away most opportunely, to
repel an invasion of the Philistines.
Many other escapes the Lord granted him.
Christ opened, and man and Satan were unable to shut the door.
When
Christ shuts the door Satan cannot enter.
Both these things we see in the Apocalypse. While the dragon attempts to devour the Child
(Rev. 12.) he is yet caught up, beyond the devil’s power, to the throne of God.
When Satan attempts to prevent his entrance on that refuge, and delivers
battle, he is defeated, and the door on high is shut against him. He can no more enter the heaven.
Saul
attempted to shut up David’s door into the kingdom, first by craft, and then by force.
II. ‘The
things that are.’
“Behold, I have set before thee an open door, which none can
shut.”
The
open door is not here, I think, one of service, but rather of escape, and of entrance into the
millennial Glory. So, as soon as
notices of the Seven Churches are ended, we read: “After these things, I saw,
and behold a door was opened in heaven, and there was the first voice which I heard as of a trumpet,
speaking with me, saying, ‘Come up hither, and I will show thee the things which must take place after these
things.’” Compare 1: 19 (the third division
of the book). At once John is in the
Spirit; and sees the throne of judgment being set in heaven (Greek).
This
opened door is alluded to in chapter
2: 25.
“Hold fast till I
open.” The son of the prophet, in the history of Jehu, could
open the door of the inner chamber, and flee.
But the door into the heaven can only be opened by the Saviour. And even then He must lift up the favoured
servant to Himself.
Here
we have the contrast to
The
Saviour’s reasons for setting before the angel this open door are three, and
are a reward for three kinds of good conduct.
“Because (1) thou hast a little
strength, and (2) hast kept My
word, and (3) hast not denied My name.”
“Thou hast a little strength.” How it was
manifested by the angel is not specified.
But how David in his day put forth his strength we are told. One of the cities of
(2)
David ‘kept the
word of the Lord.’ The prophet Gad bid him leave
Mizpah of Moab, and go into the
(2)
‘He denied not the name of Jehovah.’
Though he fled to the Philistines from the pursuit of Saul, he did not
turn over to the gods of the Philistines.
He could say to Saul’s face: “If the Lord have stirred thee up against me, let Him receive
an offering; but if it be the children of men, cursed be they before the Lord;
for they have driven me out from abiding in the inheritance of the Lord,
saying, ‘Go, serve other gods.’” Saul, on the other hand, turns to the witch,
to learn what is to befall him.
“Behold, I will make those of the synagogue of Satan, who say
they are Jews, and are not, but lie.”
“Behold, I will make them arrive and bow down before thy feet,
and know that I have loved THEE.”
Here
are two ‘Beholds.’ (1) The
first sets forth the false pretensions of those who profess to be God’s people.
(2)
The second ‘Behold’ declares how they shall confess the superiority of
him whom they have despised; and they shall learn the secret of his superiority
in the love of Christ who has exalted him.
The
two ‘beholds’ seem further to notice the interval that would take
place between the contempt of these pretenders manifested towards a servant of
Christ, and the time when they should, in their trouble, seek aid and blessing
from one whom, in their folly, they had despised.
1. Thus was it with Joseph and his brethren, They hated him, because of the dreams, which foretold his
elevation above them. They despised him,
when sent on his father’s errand of kindness to them; they said: “Behold, this dreamer cometh;” and
they sold him.
But their time of trouble
came, after Joseph’s exaltation as lord of Egpt had
arrived, and they were obliged to take the necessaries of life from their
brother. “Joseph’s brethren came, and bowed down
themselves before him with their faces to the earth.” They bring him
a present, as to a superior. “Is your father well, the old
man of whom ye spake? Is he yet alive?
And they answered, ‘Thy servant (slave) our father is in good
health; he is yet alive.’ And
they bowed themselves, and made obeisance.”
2. When David
is driven out by news of Absalom’s intended invasion - in sorrow he ascends the
But
when God ceased to chastise, Shimei “falls down before the king,” and begs pardon for his misdemeanour: 2 Sam. 19. The Lord had loved David, and
restored him to his kingdom and city.
3.
So Daniel, devoted to death by the
command of Nebuchadnezzar, after his discovery to the king of the lost dream, -
bows down before him: Dan.
2.
And of Daniel we read, that the angel says – “0 Daniel, a man greatly
beloved!”
But
the angel of
10. “Because thou hast kept the of My
patience, I also will keep thee out of the hour of the temptation that is about
to come on the whole habitable earth, to try the dwellers on the earth.”
It
is not allowable to assume, that this promise, which hinges on an especial
excellence in the angel of Philadelphia commended by our Lord, is true of ‘the whole Church,’ and therefore, that the whole Church will be taken out
of the earth before that temptation seizes on the world. What would be said, if any were to assume
that
Two
senses may be given to “the word of My patience.” They
are closely allied. The kingdom has for
well nigh two thousand years been promised to Christ, yet He has never yet
received it. As He is patiently waiting
(Heb. 10: 13), so are His disciples patiently to wait. But
most have forgotten the coming [millennial]
That
the word – “My Patience” -
applies primarily to Christ is confirmed by the twice previously occurring, “thy patience,”
spoken of the angels of
The result of such patience of the disciple
would be his blest escape out of the earth, before the last form of temptation
falls on the habitable earth. This, then, is the result of the walk of the
Christian according to the mind of God.
It is the being “accounted worthy to escape.” Luke 21: 36.
The
promise here is not, that the angel should be sustained in the temptation, so
as not to fall; but his being delivered out of its range. The temptation is to attack “the whole habitable earth;” therefore he must be taken out from the earth
altogether.
1.
Moses and Joshua, by their patient tarrying on the Mount, were kept out of the
temptation to the worship of the Calf which overcame the tribes.
2.
The seventy elders were, by God’s mercy, set on a higher level than the rest of
3.
David, by his flight, escaped the temptation which, through Absalom, assailed
the men of
“I am coming quickly.”
The
“Behold,” - which precedes this sentence in the Received Text, is
to be expunged. The Secret Descents of Christ, and the Secret Rapture of the waiting ones are in
question: 2 Thess. 2: 1; 1 Thess. 4: 17.
When
Christ says – ‘He is coming quickly’
we must understand Him to leave out of view the two thousand years of ‘the Things that Are.’ As soon as they are completed, the prophetic part of the Apocalypse will proceed with great and
increasing rapidity.
“Hold fast that thou hast, that none take thy crown.”
This
is very instructive. How totally opposed
it is to the doctrine, that ‘the Church’ is to
be treated in the coming Day, on the principle of grace alone! The
best angel of the best church is to take heed to keep his present moral and
spiritual position, lest he lose reward!
It looks onward to the reign of
the Millennial Day with Christ.
This sentiment is in close accord with the history of Saul, promoted to
be king over
2.
A second command is given him, to
which he is disobedient, through listening to the people. Hereupon Samuel says – “Because thou hast rejected
the word of the Lord, He also hath rejected thee from being king.” “The Lord hath rent the
III. We are come now to the third and last division of the
epistle, - the reward to the conqueror.
“Him that orercometh will I make, a
pillar in the temple of My God, and he shall go no more out.”
The
first reference is to the twelve pillars representing each a tribe of
As
the result of the angel’s present steadfastness, in the day of requital, Christ
will give him a foremost place.
Another
reference is to the two pillars, Jachin and Boaz, of
molten brass, with nets of checker work, and wreaths of chain work for the
capitals: 1 Kings 5. They were the
chief and admired work of Hiram, the builder under Solomon.
But
because of
Under
the Gospel we read of “James, Cephas, and John who
were thought to be pillars” - and who owned Paul at
(2) “And I will write on him the name of my God.”
This
is the contrast to - any whose names shall be blotted out of the Book of Life,- and not confessed before the Father and His angels by
Christ.
It
is observable, how the Saviour continually keeps the subordinate place: Three
times in succession He speaks of “My God,”
though He is Lord of all.
“And the name of the City of my God, the New Jerusalem which
cometh down out of heaven from MY God.”
‘The temple’ holds the earliest place in the
Apocalypse.
“The Great Multitude” of the ransomed out of all the nations are “before the throne of God, and
serve Him day and night in His temple:” 7: 15.
The
Lamb their leader conducts them thence onward to the city - where flows the fount of the water
of life - the eternal abode of the saved.
“And I will write upon him My new name.”
Does
this new name of our Lord mean the one which is given Him in the first chapter?
“Jesus Christ - (1) the
faithful Witness, (2) the First begotten of the dead, and (3) the Prince of the Kings of the earth?” The last of
three titles respects our Lord when He descends from heaven with His armies - to put down the assembled
kings of the earth. f
it be not, the new name has yet to be revealed.
On that occasion it is added, that He had a name written, that none knew
but Himself.
This
tells us something of the glory which shall ever abide with those whom Christ
is pleased to honour at His appearing and [millennial] kingdom. “The Princes of this age are
coming to nought,” but to us who
believe and obey, God has given a wisdom, appointed before the world for our
glory, - “which
none of the princes of this age knew; for had they known it, they would not
have crucified the Lord of glory.”
I. “Unto the angel of the Church in
II. “I know thy works, that thou art neither cold or hot, I would thou
wert cold or hot. So then because thou
art luke-warm, and neither hot nor cold; I am about to
spue thee out of my mouth.
“Because thou sayest – ‘I am rich, and have become rich, and
have need of nothing,’ and knowest not’ that thou art the wretched, and the
pitiable, and poor, and blind, and naked - I counsel thee to buy of me
(1) gold, refined out of the fire, that thou mayest become rich, and (2) white
raiment, that
thou mayest be clothed, and that the shame of thy nakedness be not manifested, (3) and eye-salve, to anoint thine eyes, that thou mayest
see.
“I rebuke and chasten as many
as I love; become zealous therefore and repent.
“Behold, I stand at the door and knock; if any hear My voice, and open the door, I will enter in to him, and sup
with him, and he shall sup with Me.
III. “He that overcometh, to him will I give to sit with me on My throne,
as I also overcame, and took My seat with my Father on His throne.
“He that hath an ear, let him bear
what the Spirit is saying to the Churches.”
I
have not been able to discover any clearly parallel historic passage to this in
the Old Testament. The nearest approach
to the picture seems to me to be the Pharisees in our Lord’s
day. Them He called, “blind,” some nine times.
“Woe unto
you, ye blind guides!” “Thou blind Pharisee!” To them He
spoke the parable of the Wedding Garment - which shows the necessity of the
Saviour’s righteousness, in order to having part in the millennial glory. But they refused it, and trusted in their
own.
1.
The Saviour’s first title is “the Amen.” All the
promises of God are in Him, Yea, and in Him, Amen. “I am He that is alive, and I became dead; and behold I am
alive for evermore, Amen.” He was the truth of God before creation.
2. The second title is – “The Faithful and True Witness.” This is manifested in His testimonies to the seven
churches. His praise and blame may both alike be, accepted: His threats and His promises
will surely be fulfilled.
3. “The beginning of the
Creation of God.”
Does not this prove Him to be
a creature, and not possessed of Godhead?
But
Christ was not the first created of the creatures of heaven or of earth. “In the beginning was the Word, and the Word was
with God, and was God. The same was in the beginning with God.”
The
only true way of looking at the difficulty is, I believe, to regard our Lord as
speaking of the new creation, or resurrection, which is the very
foundation of Christianity. Then it
falls in fully with the rest of the epistle. “The Lord said unto Me
– ‘Thou art My Son; this day have I begotten Thee.’” That
was the word of the Father to His Risen Son. “Grace and peace from Jesus
Christ - who is the faithful Witness, and the First begotten of the dead.”
The Saviour was
appointed, as Paul attested, “that He, as the Christ should suffer, and that He should be the
first that should rise from among the dead.” Acts 26. Those raised before Him went back again to
the tomb. He has come forth, no more
to be touched by death. “Declared to
be the Son of God, by the power, - according to
the spirit of holiness, - of the select resurrection from
among the dead.”
As
risen, He is the High Priest of the temple above - which belongs not to the Old
Creation, but to the New, as Paul says – “But Christ having come forward as High Priest of the good
things to come, entered in through the greater and more perfect tabernacle, not
made with hands, that is to say, not of this creation.” Heb. 9.
This
view is much confirmed by the addition – “the creation of God.” In this book of Revelation the old is put aside, as
superseded by the new.
“Of God” makes
the difference in this passage.
The
old
“Behold, ‘the Tabernacle of God’ is with men” in the new
earth: 21: 3. The priests
of the Old Testament are set aside in favour of the New
ones. “Blessed and holy is he that hath part in the First Resurrection … they shall be priests
of God and of Christ.”
David
and Solomon introduced ‘harps’ into the worship of Jehovah. “All these were under the hands of their father for song in
the house of the Lord, with cymbals, psalteries, and harps for the service of the, house of God:” 1 Chron. 25. But those
harps were made by men’s hands, and of the old creation. The Apocalypse tells of “harps of God.” “I saw as it were a
sea of glass mingled with fire: and them that had gotten the victory over the
Wild Beast, and over his image, and his mark, and over the number of his name,
stand on the sea of glass, having the harps of God:” Rev. 15: 2.
And
the
The whole of this epistle is the setting up the
glories of the world of resurrection
above the similar things now to be found; but soon to be superseded in
favour of the things abiding and eternal.
The old earth of Adam will pass away. But the promises of grace will abide. The good things to come brought in by the
Second Adam will belong to God’s elect.
And the gift named in the address to
15. “I know thy works,
that thou art neither cold nor hot.”
After
coming to Christ and receiving forgiveness, the Saviour expects fervent love;
and values His ransomed according thereto.
So said He to the Pharisee, His host: “A certain creditor had two debtors: the one
owed him five hundred denarii: and the other fifty. And when they had no (money) to pay, he freely
forgave them both. Tell me therefore, which of them will love Him most?” Luke
7.
The
angel was not an enemy of Christ, nor a zealous friend, in spite of his
obligations to the Lord. He thought more
of himself and this present evil age, than of Christ and His promises. Is not this characteristic of multitudes of
Christians now?
With
such half-heartedness the Lord Jesus is displeased. “So then, because thou art lukewarm, and neither hot nor cold,
I am about to spue thee out of My mouth.” Of
enemies we read in the second Psalm, that they are to be broken with sceptre of
iron. But the lukewarm are as
distasteful to Christ as water neither hot nor cold. This is the last word to the last of the
Seven Churches.
“I am about to spue thee out of My mouth.”
Does
that word bespeak – ‘Nothing but grace
to the Church.’? The very contrary.
This is judgment according to desert. But the Saviour, in His very first
address to His disciples, foretold this.
“Ye are
the salt of the earth. But if the salt shall
have become foolish (Greek) wherewith shall it be salted?
Thenceforth, it is good for nothing, but to be cast out and to be trodden under foot by men.”
The
salt has, in our day, lost its taste, and become foolish. Its usefulness and its wisdom were, to
retain, every word of the Master’s; and to allow no other doctrine but
His. But now the traditions of the
elders have put out much of Christ’s truth; as for instance, the sprinkling of
infants has thrust aside the immersion of believers. Converted men live by the
sword, and by taking of oaths. Some
Christians rule the world, instead of being subject to rulers. Women preach.
Men cannot be made ministers of the Gospel in the
Salt,
while it keeps its saltness, is so valuable as to be stored within the house. But if it lose its
taste, it is cast out of the house, and rejected even by men. So, when the men inside the ruler’s house
mocked Christ’s word, intimating that He was about to raise the damsel, they
were all put outside; and none but seven were witnesses of the Saviour’s first
act of raising the dead: Matt. 9:
25.
17. “Because thou sayest, ‘I am rich; and have
become rich, and have need of nothing.’”
The
Lord Jesus is contrasting Christians satisfied with the present age and its
wealth, with His teaching about the wealth that lasts for ever. How many professed and true Christians are
devoting all their energies to getting rich? although the Saviour warned against wealth, as
shutting out from the millennial kingdom: Matt. 19; Luke 12: 21. “Woe unto you (‘disciples,’ 20) that are rich! For
ye are receiving your consolation:” Luke 6: 24
(Greek). The
Laodicean angel’s words discover his heart, and are cited by the Lord. He boasts of what Christ had forbidden to
disciples; he makes efforts to obtain what, when won, will shut him out of the [Millennial]
Kingdom. “Demas bath forsaken Me,
having loved this present age.” Those set on gaining the prize of our
heavenly calling will not be satisfied with the tinsel of earth. Those set on gaining this world are blind to
the things of God, the hopes set before the Christian. He who is content with things of the earth
needs those things that are necessary to the glory of the age to come.
“And knowest not that
thou art the wretched, and the pitiable, and poor, and blind, and naked.”
His
choice was foolish in God’s sight, and one day he would feel it, and be
wretched. What said the Most High to the
selfish rich man? “Thou fool, this night thy soul shall be required of thee: and then whose
shall those things be, which thou hast provided? So is he that layeth up treasure for himself,
and is not rich toward God:” Luke 12.
Some
might envy the angel and his wealth. But
in the eyes of those taught by Christ, he was only an object of pity. How would he fare in the coming day of
recompense according to works?
“And (1)
poor, and
(2) blind, and (3) naked.”
Christ
could say of the angel of
“I counsel thee to buy of Me (1)
gold refined by
fire, that thou mayest become rich, and (2)
white raiment,
that thou mayest be clothed, and that the shame of thy nakedness do not appear;
and (3) eye salve, to
anoint thine eyes, that thou mayest see.”
There
was but one way of recovery from so pitiable a state, the turning to Christ, to
receive out of His fulness. The flesh is emptiness. He was to buy of Christ, by pleading His promises.
The
Saviour’s riches have passed through the fire of death into the eternity of the
world of resurrection. The riches of
this earth cannot be taken away by the wealthy, at their death. “Ye were not redeemed by corruptible things such as silver and gold, from vain conduct received by tradition from your fathers. But with the precious blood of Christ, as of
a lamb without blemish and without spot.” How startling to a man,
reckoning as the world does, to find “silver and gold” regarded as ‘corruptible things,’ and “the blood of a lamb” considered as the incorruptible ransom!
The
white raiment of Christ’s bestowal is His righteousness, without which
wedding-garment the intruder must be cast out from the banquet-hall into the
darkness outside.
Without
this a man is not clothed before God; and when left behind in the Day of Great
Trouble he must be exposed to the ridicule of men: Rev. 16: 15. “Behold, I come as a
thief. Blessed is he that watcheth, and
keepeth his garments, lest he walk naked, and they see
his shame.” The
meaning of his being left by Christ, when His watchful fellow-servants are
removed from the Day of Temptation, would be apparent even to the unbeliever.
The eye-salve needed by the blind, and bestowed by
Christ to the enjoyment of sight, is a reference, I believe, to His anointing
the eyes of the man born blind with clay, and the bathing in the waters of
Siloam, to the obtaining of sight.
Not till the eyes of the soul are opened, does man
perceive how the earth is a vain shadow, which is to pass away in the coming
day.
“I rebuke and chasten as many as I love: be zealous therefore,
and repent.”
Satan
flatters and deceives as many as he seeks to destroy. The Lord Jesus rebukes the evil which He
finds. He spoke thus severely, not with
the view of destroying, but as the effect of His love; in sorrow rather than
anger.
A
call to repentance of the sins pointed out, follows.
“Behold, I stand at the door, and knock: if any one shall hear
My voice, and open the door, I will come in to him, and sup with him, and he (shall sup) with Me.”
The
Saviour, long neglected, is about to
leave. There is no entrance for Him into
a heart blocked up by the flesh. It
is His last appeal; but if only one listen, it shall be well for him.
Christ calls now; that His people may open the door of
their hearts to Him. He will one day
open a door on high to the obedient. Is there in this a notice that the Lord’s
Supper was but rarely, or not at all celebrated in
III.
“To him that overcometh will I grant to sit
with Me on My throne, even as I also (‘I’ emphatic) overcame, and have taken My seat with My Father on His throne.”
“He that
hath an ear, let him hear what the Spirit is saying to the Churches.”
Christ is not
yet seated on His own [millennial] throne.
For that He is
waiting. But, before He is anointed on
the holy Mount of Zion, the Father has given Him a place at His Right Hand on
His throne.
Thus,
at the close, we have
To
Thyatira’s remnant the Lord would open the door of escape.
*
* *
Let its now take a look at the OPENING CHAPTER of the Apocalypse: Rev. 1.
“The Revelation of Jesus
Christ, which God gave to Him, to show unto His servants (slaves) the things which must
quickly come to pass.”
Observe
- it is not, ‘The Son of God here is showing to the Church His bride, her
heavenly inheritance;’ but a discovery is given to
His servants (‘slaves’) of what is coming to pass; and how faithfully they
are to listen and observe the directions given.
The same title, ‘servant’ (slave)
is given even to the Apostle John, who is honoured to write the Book.
The things which were
shortly to come to pass have not yet been fulfilled. The well nigh two thousand years since this was written are
not counted, - they belong to “the things that ARE.” But whenever the prophetic part begins to be
fulfilled, they will place with all rapidity.
“He sent by His angel and represented it unto His
servant John.”
The
Saviour set forth the Apocalypse mainly by signs addressed to the eye of John.
“Who bore witness (1) of the Word of God, and (2) of the testimony of Jesus Christ, whatever
things He saw.”
By
‘the Word of God’ is meant the Old Testament: 1 Sam. 9: 27; Isa.
40: 8.
Hence the frequent allusions to the historical and
prophetic books of the Old Testament.
By “the
testimony of Jesus Christ” is
meant, the New Testament; and especially the Saviour’s addresses to the Seven Churches.*
* The changes of
reading in the text of the Apocalypse, are mainly
taken from Tregelles.
“All that He
saw.” The last word adds a note of explanation,
showing that the word “represented,”
means signs addressed to the eye.
“Blessed is he that readeth, and they that hear the words of
the prophecy, and keep the things which are written, in it: for the season is
nigh.”
This book of Scripture is practical, like the
others; and both the reader and the hearers are to observe its intimations and
commands.
This
is the end of the first division of the chapter.
4. “John to
the seven Churches (Assemblies)
that are in
(2)
“And from the Seven Spirits
which are before His throne;
(3)
“And from Jesus Christ, (a) the Faithful Witness,
(b) “The
First begotten of the dead,
(c)
“And the Prince of the kings of
the earth.”
How
different this salutation from those of Paul’s epistles! This salutation is given, in view of the Day
of the Lord, and the recompense ‘according to works’ about to
be bestowed. Hence we have not – “from God Our Father, and from the Lord Jesus Christ.”
Not once in all the Book is God called, " Our Father.”
We have, instead, John saying - that Christ made us “priests to His God and Father.” The Saviour,
too, is found saying: “As I received from My Father.” But nowhere is
God called in it “Our Father.”
The
Holy Spirit takes a new aspect. It is
not – ‘the Spirit
descending on Jesus as a dove from heaven’ to dwell on the Son of God. But He is represented as seven torches
of fire burning before the
throne of God in heaven.
But
(blessed be God!) it is still - “Grace and Peace!” Under
Moses it was ‘Law and War.’ And the sword descended on the idolaters, slaying
3000: while, when the Holy
Spirit came down at Pentecost – “There were added to them about 3000 souls.”
In
the Apocalypse we have God righteously expecting the answer of His servants to
the great blessings and privileges of the Gospel; these are to be manifested in
the holy lives of the disciples. And warning is given during the day of mercy, that the disciples may flee from evil, and escape the
indignation coming on transgressors.
In
verse 5 we have three titles of Christ.
1. “The Faithful Witness.” As proved by His addresses to the Churches - owning
all that is good in them, but also attesting their sins, exhorting, and threatening the disobedient. As, the Faithful, He also accredits John,
whom He appoints to be the writer of this book.
2. “The First begotten
of the dead.” This is Our Lord’s own testimony to John (1: 17),
before He writes the first message to the Churches.
Here
is a reference to the second Psalm. “Thou art My Son, this
day hare I begotten thee.” The Lord anoints Him king on His Holy Mountain of
Zion.
And
hereupon is founded a call to all kings of the earth to worship Him, or be cut
off.
3.
“The Prince of the
Kings of the earth.” We are
kings of heaven. This looks onward to
the Saviour’s return in Revelation
19., to put down the rebellion of the kings of earth. He comes [to
this earth] as “King of kings, and Lord of
lords,” with the sword of destruction [of His
foes].
This
testimony was peculiarly obnoxious to the Roman Emperor.
Then
comes the joyful response of the Churches.
1. “Unto Him that loveth us.” As the Risen Son of God.
2.
“And washed us from
our sins in His own blood.” So
only will any attain the [millennial] kingdom, or [by His
grace] Eternal Life [in ‘a new heaven and new earth’]. These are
in contrast with the unforgiven, who pierced Him to
death, and who wail at His [second] coming.
3.
“And made us a
kingdom and priests to God and His Father.” This is again a reference to the notice of the kingdom
of the thousand years - though it also includes the eternal kingdom beyond it.
“To Him be glory and dominion for ever, Amen.” Well
may the saved say so, to Him to whom they owe all!
7.
“Behold, He cometh with the clouds.”
This
takes up the position of the nations of earth, when Christ as “Son of man receives the kingdom:” Dan. 7: 13, 14. “Every eye shall see Him.” Of those left on earth. The approved
by God come with Christ from heaven, when He appears in His glory. Cols. 3: 4.
“And they also who pierced Him to death.” This
gives the force of the preposition used; and turns back our eye to the
crucifixion of Christ, and the thrust of the soldier’s spear: John 19: 33-37. He was the Righteous Man, and the Paschal
Lamb, whose bones were not broken, though orders were given to that
effect. Instead of that, He was pierced,
as Jehovah foretold.
“And all the tribes of the Land shall wail, because of Him:
even so, Amen.”
Here
is a glance at the mourning of all
In
verse 8 we have the Saviour’s testimony to His Godhead, after
the notice of His death. We who believe
are saved by His resurrection. His
murder is before God the unrepented sin of the world. “Hereafter ye shall see the Son of man sitting on the right hand
of power, [of God] and coming on the clouds of
the heaven:” Matt. 26.
In
verse 9 John gives us his own true attitude, as the man of
faith, in this dispensation, fitting him to be the writer of the
Apocalypse. He was exiled to the isle of
John
does not take here his title of ‘apostle;’ but
only the lowly one of ‘Brother.’
He, was
companion of all the right-minded of the Churches in three things.
“In the (1) affliction, and in the (2) kingdom and (3) patience in Jesus.” The whole of
the dispensation is the time of the Church’s affliction. All the occurrences of the Greek word for ‘affliction’ found in the Apocalypse, apply to the Church: chap. 2: 9, 10, 22. Her trouble is ended, by the ascent on high, when
John
was in “the kingdom” in mystery, patiently waiting for the kingdom of glory. He
was expecting another kingdom than that of
“I was set in the island
that is called Patmos.”
The
Greek expression is peculiar. It is
literally, “I became.” By it the
apostle indicates very gently that the island was not his usual place of abode;
but that the change came on him in the way of persecution. Domitian had banished him to that barren isle, because of his testimony concerning the
coming millennial kingdom; a testimony uplifted both by the Old
Testament and the New.
“I became in the Spirit on the Lord’s day.”
On
the first day of the week, the apostle was in a trance, or ecstasy of
inspiration, and received command to write to seven churches an account of what
he saw. The expression in the Greek
concerning ‘the
Lord’s day,’ is of the same kind
as that used concerning ‘the Lord’s Supper.’ It does not mean – ‘the Great and Terrible Day
of the Lord:’ for the churches come to an end before that
Day begins. Their essential witnessing
is, “Now is the
accepted time; now is the Day of Salvation.” But that is no
longer true, when the Day of wrath and destruction has set in.
12, 13. “And I turned to regard the voice which was speaking with me. And when I had turned, I saw seven golden
candlesticks, and in the midst of the candlesticks one like a son of man.”
If
trouble came to John from the emperor, it was met by consolation from the King
of Heaven. A consolation, not for
himself alone; but for all disciples of Christ.
John
turns to see the Speaker. The first
object presenting itself on his so turning, was seven
golden lamps. And in their midst - a Son of man.
“One like a Son of man, clothed in a garment reaching to the
foot, and girded at the breasts with a golden girdle.
“Now His head and His hair were white as white wool, as snow;
“And His eyes were as a flame of fire;
“And His feet like white brass, as if glowing* in a furnace.
*
The true reading, I think, is … referring to the brass.
“And His voice as the voice of
many waters.
“And He held in His right hand seven stars.
“And out of His mouth went forth a sharp two-edged sword; And His countenance was as the sun shineth
in its strength.”
This
description represents our Lord, not yet as the King, but as the
High Priest of the heavenly Tabernacle tending the lamps. This is
the present work entrusted to Him as the Risen from the dead; the first who has
ascended to take, that place.
He
is not tending the lamps, in
the sense of pouring in oil, or trimming the wicks. That is supposed to be already done; and He
is looking to the pastors and churches to return Him obedience, and love. But they fulfil at last the Saviour’s word,
by becoming foolish salt, cast out, and trodden under the feet of men: Matt. 5: 13.
The description
of our Lord is very remarkably bound up with (1) the Churches, and (2) their chief pastors. After the notice of each of the two terms
comes implied threat, arising out of the view of
Christ; a threatening which it is seen, will be carried out in fact, when the
prophetic part of the Book is fulfilled: chaps. 2: 16-18; 14: 20 ; 19: 21.
We
have first a notice of the Lamps (ver.
13), and then (1) “his
eyes are as a flame of fire,” searching reins and hearts, “and his
(2) feet like white brass, as if glowing in a furnace” - ready to tread down the disobedient and criminal.
Here is a reference to Isaiah 41: 25. That chapter shows us Abraham as the
conqueror of kings who were idolaters; himself worshipping only the true
God. But a greater victory has yet to be
achieved by Christ, “Son of David, son of Abraham.” “His feet
are like fine brass.” For “He shall come on
princes as on mortar, and
as the potter treadeth clay.”
The
implied threat is taken up in the addresses to the Churches. (1) “Repent therefore; or else I am coming to
thee quickly; and will war against them
[the Balaamites and Nicolaitans] with
the sword of My mouth:” Pergamos. (2) “These things saith the Son of God, who hath his eyes as a
flame of fire, and his feet like
white brass:” Thyatira.
Then
come “the Stars” - immediately on which we have a notice of the sword,
sharp, and of double-edge, proceeding
out of His mouth.
At this august vision, John fell at the Saviour’s feet
as dead. He
is encouraged by the Lord’s action, and words of compassion. Christ represents Himself as possessed of
Godhead, but also as the man, suffering unto death once; but risen, and alive
for ever. He will raise His servants to
life.
“And I hold the keys
of Death and of Hades.”
‘Death’ here is the First Death, the bottomless pit into
which Satan and his angels are cast and imprisoned during the Millennium.
The
keys open also to Christ’s approved ones, the exit from the place of departed
spirits [souls],
that they may enter into the kingdom of heaven or the blessings of the
millennial kingdom.
19.
“Write therefore
(1) the things which thou hast seen;
(2.)
And the things that are;
(3.) And
the things which are about to take place after these
things.”
This
verse is of the utmost importance. It
gives us the Divine division of the Apocalypse.
1. “The things thou hast seen,” refer to the vision of the first chapter: (1) The vision of Christ as the High Priest, (2) the lamps of
the heavenly tabernacle, (3) and the stars.
This
division is seven times mentioned: chaps. 1: 2, 12, 17, 19, 20
twice, and 4: 1.
II. “The things which are.”
This
is the second division: but the first and the second parts are most closely
knit together.
1. “The things thou
sawest” - relate to
the Sanctuary, and the High Priest, with the lamps and stars. They form the heavenly aspect of the Churches.
“The things which Are,” give the view of the Churches as on earth.
These
two aspects co-exist. For nearly two
thousand years these two moral landmarks have co-existed. The time is the Day of God’s patience, while He woos the nations to be
reconciled to Him through His Son. Christ still holds the keys of Hadees and of Death: He has not opened the gates of Hadees to His
saints, nor called out those who shall have part in the First Resurrection.
Does Christ now recognise any of His churches as Lamps
of the Sanctuary above? and as witnesses to the world
of the day of mercy? Then the “things that Are,” abide still!
Not
one of the signs of Division three has yet appeared. The Holiest has not been opened, nor has
God’s throne of Judgment been set: chap. 4: 1-3. Christ has not left the Sanctuary, nor has He
taken His apocalyptic place as “the Lamb”
in the midst of the throne, and of
the four living creatures.
The
moral Landmarks constitute the Time of the Apocalyptic “Mystery.” The time of Mystery is
the time of mercy, and of the testimony of the Churches, - “Now is the Accepted
time;
now is the Day of Salvation.” The Mystery departs by means of the various steps of
justice and of calamity, which the Throne of chapter four introduces. At the time of “the voice of the seventh angel, when he shall
begin to sound, the Mystery of God shall
be finished; as He declared to His servants, the prophets:” chap.
11.
This, then, takes away all
footing from the Historical Interpretation.
That throws down the barrier which God has set between ‘the things that are’ and “the things which are about to take place after these things.”
It
faultily supposes, that the Apocalypse gives us ‘the History of the
Church.’
The
events of the two thousand years since John wrote are not the history of the
Church, but of the
world. To the eye of one who
looks at things as God does, the Church has no history. It
is ‘the things that are.’ They constitute “the
Mystery
of God.” Vainly, then, would any
seek, in the history of the world during the time of Gospel gnercy, to find the prophetic events which are
yet to take place. “The things which are about to
take place after these things” can
only be fulfilled after the Throne of Judgment is set. It cannot be both the Time of Mercy, and the Day of Judgment. The
authentic testimony of the Churches is – ‘This is the
Day of Salvation.’ That must end,
as soon as the stars and lamps are removed.
1 and
2 Thessalonians.
Viewed
from the Apocalypse-time, as it regards the churches, has been at a stand still. Those
who do not accept the Scripture, of course would only scoff at such a view of “the Mystery of God.” But it is true, if the words of the Saviour
in verse 19 are true.
The
Church’s testimony to the Time of Mercy must be over before the Throne of Wrath
is set, and the blows of destruction are dealt.
“The Day
of the Lord is at hand; it shall come as DESTRUCTION from the
Almighty.” Isa. 13.
This
is entirely in harmony with Paul’s doctrine to the Thessalonian believers. The Thessalonians were “turned to God from idols to serve the living
and true God; And to wait for His Son from heaven (‘Has He come yet?’), whom He raised from among the dead, our
Deliverer from the wrath that is coming.” It was the time in which Paul was exhorting
Christians to “walk worthy of the God who is inviting you unto His own
kingdom and glory:” 1 Thess. 2: 12 (Greek).
In
the second epistle we find that the devil, by three false testimonies, was
persuading the converts that the Day of Mercy was over, and the Day of Judgment had set in; 2 Thess. 2: 1, 2. The apostle
teaches them, on the contrary, that the Day of Wrath, the Great and Terrible
Day, cannot set in till the
nations abandon, with contempt and hatred, the faith of Christ: ver. 3. Not till then can the Antichrist appear, and
reign over the world, after taking his defiant seat in the
3. “And the things which are about to take place after these
things.”
This affirms that the prophetic part of Revelation -
from chapter four to the end - has not yet begun to take place. The
reward of men according to the work of each has not yet begun to be bestowed by
Christ come down in person.
20. “(Write) The Mystery of
the seven stars, which thou sawest on
My right hand, and the seven golden candlesticks. The seven stars are the angels of the Seven Churches, and the seven candlesticks are the Seven Churches.”
The
seven stars before were said to be “in My
right hand;” here they are said to
be “on My right hand.” Alford suggests that they were, as a chaplet,
both within, and on the back of the hand.
In
the vision by John, the lamps are put first; now the
stars are. These appear prominently in
the Saviour’s addresses. Both Stars and
Lamps are light-bearers. So our Lord said to His disciples – ‘Ye are the light of the world.’
(1)
The ‘Stars’ in the Apocalypse are sometimes taken literally, when they are in their natural
locality. At the sixth Seal the sun is
made black, the becomes as blood, “the stars of the heaven fell unto the earth.” Here they are
literal; so is also the star called ‘Wormwood,’ which
makes the waters bitter.
(2)
But they are also taken mystically. “I saw a star out of the heaven fallen into the earth:” 9: 1. Here Satan is represented (after his lost battle in heaven) cast down to
earth. How, then, shall we distinguish
between the literal use and the mystic? Consult the context. What follows here? “To him was given the key of the bottomless pit. And he opened the bottomless pit.” A literal star could not have done that.
Look
now to chapter 12. “A great sign was, seen in the
heaven. A (mystic) Woman, clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.” These
are the twelve patriarchs, sons of Jacob.
This could not be literally fulfilled.
Then
we have a vision of Satan, as the Great Red Dragon. “And his tail is drawing the third of the stars of the heaven; and he cast them to the
earth.” Then takes place a battle in heaven. Satan loses
it. “And the Great Dragon was cast down, the old Serpent who
deceiveth the whole world; he was cast unto the earth, and his angels were cast down with him.” Here is
something greatly resembling Christ and ‘disciples’ of
the Churches. As seen in heaven, the officers are stars; as now on earth, they are “angels” during
the time of the Mystery, and of mercy. They are seen no more,
after the throne of judgment is set.
Christ’s
birth was heralded by a literal star. He
is, mystically, “the
Morning star.”
Satan’s
king is described also as a star: Isa. 14: 12. “How art thou fallen from heaven, 0 day-star (margin) son of the morning!”
Satan
and his stars are cast out of
heaven into earth. Some are to fill up
the gap; they are now ‘angels’ on
earth; but they will be then stars in the First Resurrection: 1 Cor. 15. They are only
for a brief time on Christ’s hand.
A “Mystery” in the Apocalypse is a moral object, holding two
places. (1) Away from its place it is a mystery, and would not be known without an explanation, wherein its
literal reality is discovered, (2) as meaning certain things on earth.
The
meaning of the stars and lamps, as seen in the Tabernacle of heaven, would not have been known, save by the
explanation given in “The Things that are.” They are the pastors and
assemblies of the Seven Churches of
The
removal of the Churches from their present place of witnessing takes place by
(1) the ascent of the worthy to Christ on high.
It is a deliverance from the wickedness of
earth and from the judgment of it by the throne. (2) But
The
counterpart to the Mystery of the first chapter is that of the
seventeenth. “I will tell thee the Mystery
of the Woman, and of the Wild Beast which carrieth her,
which hath the seven heads and the ten horns.”
Here ‘the Woman,’ the
Harlot, corresponds to the ‘Churches;’ and “the Wild Beast which carrieth her” to the Lamb, who tends the Churches. The Wild Beast destroys
the Harlot; Christ saves disciples of the Church.
The
two places of the Harlot, in her day of Mystery, are both on earth. As the ‘Mystery,’ she is
away from her natural place of Babylon, and is set on the seven hills of Rome;
while the ‘waters’ are the nations, which she rules by her seductions.
After
the burning of the Harlot by the ten Kings [not ‘kingdoms’] of the Antichrist,
who have no territory, the remnant flee to the literal
The
Great False Christ – “the Wild Beast which thou sawest (1) was
[he once lived on earth] (2) and
is
not [he has died and been moved
away from earth].” Where, then, is
he? Among the departed spirits [souls] of the lost -
in “the
bottomless pit,” [i.e., a
place within ‘Sheol’ / ‘Hades’] out of which
he is to come up, when the time of the abandonment of the Christian faith by
multitudes, is come – “the Falling away.” That is the time of his kingdom of three
years and a half.
In
the Pit he is detained still – “He was, and is not”. But the time of his return to earth is
coming, and then “he shall be present.”*
* The text of the Apocalypse here followed is that of Tragelles.
The
‘stars’ and ‘angels’ of the
second and third chapters are so called only during the time of Mystery.
But
the saved of this dispensation will be the chief of Abraham’s plural seeds, “as the stars” (Gen. 15: 5),
bright, fixed, and innumerable: 1 Cor. 15: 41, 42.
* * *
SIDE CONNEXIONS OF
THE EPISTLES WITH ONE
ANOTHER.
1. In Ephesians we have Christ walking amidst the lamps now. In
2. Eight times the call to ‘Repent’ is given to the Churches, or sonic of the consequences
of impenitence
are
stated.
(1) That call is not given to
(2)
Twice it is spoken of to
(3)
Thrice is the matter brought before Thyatira. The angel’s wife refuses to repent. Woe will befall those who repent not!
The
world
is not called to ‘repent’ - in the
addresses to the Churches. But four
times its non-repentance under the judgments of God is noted. Under the Bowls (Vials) men, instead of
repenting blaspheme!
3. Satan’s name occurs in the address
to
(1)
The last four epistles are connected together in a remarkable way, by the
Saviour’s words to the remnant of Thyatira: “That which ye hare already hold fast TILL I OPEN.” (2)
In
(3) In
But even to him there is a
note of admonition.
‘Relax not your hold of the truth, lest the crown prepared for you be given to another.’
In
the epistle to
WHAT ARE THE CHIEF CONNEXIONS OF THE EPISTLES
WITH THE PROPHETIC PORTION OF THE BOOK!
1.
The words to
2.
The address to the angel of
3.
The epistle to Pergamos is particularly important on this
point. Many who
appreciate the addresses to the Churches, turn aside from the heads and horns
of the Wild Beast, as something unintelligible.
Behold then in this epistle a God-given clue to the difficulties of the
twelfth and thirteenth chapters.
Our
Lord in His address speaks of Satan’s “throne” as seated at Pergamos.
The Lord’s throne is “in heaven.” Satan, after
his defeat in heaven and casting down to earth, raises from the Pit his king,
and makes over to him, “his power, and his throne, and great authority.” Where Satan dwells, Christ’s people suffer unto
death. Antipas was
slain at Pergamos. And he becomes a
member of the Man-child, who is caught away to God, and to His throne. Satan’s defeat is the joy of
heaven. “Now are come the salvation, and the power, and
the kingdom
of our God, [The
In
the Saviour’s rebuke of the angel, he points to some in the assembly there who
held false doctrine in regard of fornication, and the eating of meats offered
to idols. “They
held the doctrine of Balaam, who taught Balak to cast
a stumbling-block before the children of
Here we have a clear hint concerning the two Wild
Beasts of chapter thirteen. Balak answers to the first Wild Beast (the
kingly), to whom Satan gives up his throne.
The second Wild Beast answers to the False Prophet Balaam, who instructs the
king, how to injure
4.
In the epistle to Thyatira, the Saviour’s piercing eyes, and His feet treading
down the wicked are noticed. The iniquities of Jezebel, the wife of the angel,
and the threats against her are brought before us in the account of
To the overcoming Remnant Christ
promises a kingdom over the nations. They form a part of the Man-child, who is to
rule all the nations with sceptre of iron.
5.
To
This
refers us onward to the Crowned Reaper, seated on the Cloud - of the fourteenth
chapter. He is directed to send His
sickle and reap, for the Harvest of the earth is fully dry. The ripeness of the
Vintage of earth is its being filled with the juices derived from the
soil.
The
few obedient in
6. To
The
Great “Temptation” of “the habitable earth” ensues on this casting down of the Wicked One from heaven. The False Prophet thereupon presses idolatry,
and the worship of the Wild Beast : [the opposite of the Lamb] to which whosoever yields is lost
beyond recovery.
7. In the epistle to
1.
“I am the First
and the Last.” Here is His Godhead.
2.
“And the Living One, and I became dead.” Here is His
manhood, and His sacrifice for sin.
3.
“And behold, I am
alive for evermore.” Those are the
words by which to expound – “The beginning of the Creation of God.”
The
first creation has fallen. But it was
the purpose of the Most High to restore it out of death into resurrection and
eternal life: Rom. 8. The words
appeal to the second Psalm. “Thou art My Son; this
day have I begotten thee.” Here is a new Creation, taking its rise out of the tomb.
And Paul, before Festus
and Agrippa, witnessed “none other things, than those which the prophets and Moses
did say should come, that the Christ should suffer, and that He,
the First of the select resurrection [out] of the dead is about to announce light to the people
[of Israel,] and to the nations:” Acts 26. But
This
instructs us, that the unwatchful of the
Churches will be left to the Great Trouble of earth, and that the wicked will
understand, that these are left, because of disobedience to Christ, - and
they will despise them. They are tasteless salt, cast out by God,
and trodden underfoot by men.
But
much turns on the question - WHO ARE THE
OVERCOMERS?
We
must distinguish ‘overcomers’ into two classes. Two worthy objects of desire are presented in
the Gospel.
1.
ETERNAL LIFE, offered to the world;
and accepted by all God’s elect.
2. THE FIRST RESURRECTION,
and the glory of the thousand years.
All
who attain the Millennial have Eternal
Life, as the gift of God:- Matt.
19: 27-29; Mark 10: 29-30; Luke 18: 29-30. But not all who receive Eternal Life attain to the prize of their
calling. So
Eternal
Life is God’s GIFT to faith:
THE [millennial]
The
Lord has commanded, that certain offenders shall be put out of the Churches, as
unworthy to be accounted saints: Matt. 18.; 1 Cor.
5.
And the next chapter teaches,
that those so put out will not attain the Millennial
kingdom: 1 Cor. 6: 8 -11.
The Prize of the Christian calling comes first, in
order of time; and is seriously pressed on the attention and zeal of [regenerate] believers. John Baptist urged it on
In the seven epistles of our Lord - many are marked
out as losing the hope. On some the
sword of Christ would fall, as holders of false doctrine: 2: 16. If our Lord, as He says, ‘will render unto each as his work shall be,’ then all those rightly ejected by the Churches
will, at His coming, be rejected from the [millennial] kingdom: Matt. 18: 17.
8.
The overcomers must be observers of Christ’s words if they would rule over the
nations: Rev. 2: 26, 27. The hope of
the prize is by Him removed from all in the
Those
overcome are to wait for resurrection till the thousand years of reward are
finished: Rev. 20: 5.
Eternal
life belongs to the men of faith.- And those
[eternally] lost, after the Judgment of the [Great
White] Throne, - are cast into the lake of
fire, because of unbelief, and its works: Rev. 20: 12-15. So the eternal heritages of faith, and of
unbelief, are put in sharp contrast, one with the other. “He that overcometh shall inherit these things: [[the Millennium &] the new heavens and earth,] and I will be His God, and he shall be My
Son.”
“But the cowardly,
and unbelieving and sinners, [mark how
sin of act flows out of unbelief] and the abominable and murderers, and fornicators, and sorcerers (or poisoners) and all liars shall have their portion in
the lake, which burneth with fire and brimstone; which is the Second Death:” 21:
7, 8.
And
again – “Blessed
are they that wash their robes,
that
they may have a right to the tree of life, and may enter in through the gates into the city.”
“For without (the city) are dogs, and sorcerers, and
fornicators, and murderers, and idolaters, and whosoever loveth and maketh a
lie.”
Let
us now sum up, - on the question
-
IS OUR LORD AT HIS COMING, TO TREAT [REGENERATE]
BELIEVERS OF THIS DISPENSATION, IN GRACE ONLY?
Much
evidence to the contrary has been adduced; and much more is still in reserve.
The
real principle of the coming Day is announced by our Lord, in His address to
Thyatira’s angel.
“All the Churches
shall know, that I am He, who searches and hearts: [and therefore take account of the doctrines as
well as deeds of disciples] and
I will give to each of you according to your works.”
What
can be clearer than this? See also
Romans, second chapter.
The
same principle is shown also in the structure of the seven epistles. They are divided into three parts.
1.
In the first division, some attribute of Christ, taken mainly from his
appearance to John, is given. The
divisions of these epistles answer to the threefold partition of the Book, as
given to the apostle. The first is – “The things thou
sawest.”
These
attributes of Christ are applied to the pastors and churches, in the way of
comfort, or rebuke, in the next division.
Christ is the great Actor, in reward and blessing, or in punishment.
2.
The second division treats of the State of each Church. If it have any
good points, they are first named; and then those that are blameworthy. This portion answers to – “The things that are.” And
the Lord appeals to those concerned to
amend the points with which He justly finds fault.
Here
we may notice some of the Church-sins
of the present day.
The
salt that was to keep down the corruption of
the world, has itself become corrupt.
1.
Some of Christ’s commands are deliberately, and to an increasing extent,
broken.
Women speak in the assemblies, teach, and
rule.
This is an open door, at which Satan
will enter in:* 1 Tim. 3: 14-16.
* The warning
given to pastors and churches, by Christ’s words about Jezebel - how
strong! How neglected!
Appeals of a
worldly kind for money, as Bazaars, Entertainments, and Services of Song. Teetotalism.
Sprinkling of infants has taken the place of immersion of
believers; and true baptism, as taught in the Word of God, is deliberately
refused by believers. Then we have the Churches’ fall from Grace back to Law. Most take the Ten Commandments, the basis of the old covenant
given to Israel at Sinai, as
their Rule of Life. Christians are soldiers, lawyers, takers and dispensers of oaths, and bring actions in courts of justice.
Many are, with all their might,
striving to be rich, and are not innocent in their ways of getting gold. Some take titles of honour from the
world. Many believers marry unbelievers.
But it is not meant to
exhaust the subject.
There
is not one of the Churches addressed by Christ which does not show, that not
Grace, but recompense according
to works in the Millennial Day, is Christ’s teaching.
1.
How lofty is the tone of the epistle to
2.
What shall we say of the word to
3.
To Pergamos it is declared that our Lord
will visit false doctrine in the Churches with the sword.
4.
In Thyatira, practice of evil has
followed in the train of false teaching.
And the Lord threatens sorely the
impenitent. Only the faithful remnant escape blame, and to them will the door
of deliverance be opened.
5.
6.
7.
The
promises to the overcomers receive
their completion “in that day,” and they attach
to the close of the book: referring chiefly to (1) The
1.
The promise to Ephesian overcomers is
the fruit of the tree of life, which is in the New Eden of the Most High: 22: 1, 2.
2.
To
3.
The promise to the overcomers of Pergamos is of priestly glory - the
manna reserved in the Holiest, the onyx stone, and a special name thereon: 7: 9-17.
4.
The promise to the remnant in Thyatira is of kingly power, to be given to the observers of Christ’s
commands: Rev. 20: 4-6.
5.
The penalty attaching to
6.
The benefits to the angel of
7.
The offer to any one of
These
seven epistles, then, of our Lord, with other passages, negative a number of
points commonly assumed, with regard to the Churches.
I.
It is generally assumed, that, in ‘the Rapture of the
Church,’ all believers will at once ascend to Christ
and to bliss. The Revelation supposes that there will
be seven Raptures: (1) 4: 1, 2; (2) 7: 9-17; (3) 11: 12;
(4) 12: 5; (5) 14:
1-4; (6) 14: 14-16; (7) 16: 15.
1.
2.
The door is to be opened by Christ to the faithful remnant only: 2: 25.
3. The angel of
II. It is assumed that all believers of this dispensation will escape
the day of Tribulation coming on the world.
But the
majority of believers do not confess Christ as the Lord, in His appointed way
of immersion: Acts 2: 36,
41; Matt. 10: 32, 33. There are, indeed, two escapes: (1) an earthly
one, for
III. Some own not Christ’s judgment of believers in His
Presence. In Pergamos some would be refused by Christ as holders
of false
doctrine in regard to
fornication and idolatrous worship. The
great principle announced by our Lord to Thyatira testifies that all will be
judged by the Saviour, in regard both of their doctrine and their practice. See
also Rom. 2; Heb. 12: 15-29; James 2:
12.
IV. Many, who acknowledge the Thousand
years of glory as about to take place at the Saviour’s coming and kingdom, yet
teach that all believers shall enjoy them, - a word strongly
denied by Rev. 20: 5, and other places.
V. Not all will be priests at the Marriage
Supper of the Lamb. Not all confess the
Righteousness of Christ as the wedding garment, which he who has not is
ejected: Matt. 22. And some
believers have not “the fine
linen, which is the righteous acts of saints:” Rev. 19:
7-9.
Not
all believers will reign with Christ the
Thousand years. Overcomers alone will
have the right to govern the nations then: 2: 26. Overcomers alone will sit down with Christ on
His throne: Rev. 3: 21. Here the
first text confirms the second.
And now a word of testimony to a different party of
believers. When Christ comes, there are no previous
signs. “That which ye have already, hold
fast till I open.” It is not, ‘Hold fast till the
last sign is fulfilled!’
It
is remarkable, too, that if the other reading is preferred, the same sense arises.
“Hold fast till
I arrive.”
Finally,
how solemn and clear is that word of our Lord: “The
hour is coming in which all that are in the tombs shall hear His voice, and
shall come forth – THEY THAT HAVE DONE
GOOD, UNTO THE RESURRECTION OF LIFE; and THEY THAT HAVE DONE EVIL, UNTO THE RESURRECTION OF JUDGMENT:”
John 5: 28, 29; Matt. 7: 21-23.*
[* And ‘one thousand years’
lie in between them!]
*
* *
[2]
SOLUTION OF THE MAIN ARGUMENT
AGAINST
THE SECRET PRESENCE OF CHRIST;
OR,
A NOTE ON 2
THESS. 1: 3-10.
The
subject opens (2 Thess. 1.) in the
words of the [Holy]
Spirit thus:-
3, 4. “We are bound to thank God always for you, brethren, as it is meet,
because your faith is growing exceedingly, and the love of every one of you all
toward each other aboundeth: So that we ourselves boast of you in the Churches
of God, for your patience [endurance] and faith in all your persecutions, and in the afflictions
that ye endure.
5.
“Which is a manifest token of the righteous
judgment of God, (1) that ye may be accounted
worthy of the
It
appears from the epistle, that the saints at Thessalonica were troubled,
because they thought, that the Day of Judgment and
of wrath on the living had
already set in; and that they were destined to pass
through “the
Great and Terrible Day of the Lord” -
that day of man’s sin, and of God’s punishment.
Were not their persecutions a proof of this?
The
wisdom of the apostle directs him to show, (1) that it was still the day of Gospel mercy, and that (2) when the Day of Judgment on the living
wicked shall set in, it would not fall on them, the saints of the Lord; but on
their persecutors; while they would be gathered to Christ [by a selective
rapture] out of earth; and enjoy the Millennial Kingdom.
If such blessing may be bestowed on [regenerate] believers in
that kingdom of glory, how
much more on the sufferers because of their faith in it? The present
scenes of unjust suffering on earth during the Day of God’s patience, will call
on Him to requite with blessing those injured now. The [millennial] kingdom
is a compensation provided by God for
His sufferers: Luke 6: 21-26.
6. “If indeed it be a just thing with God, (1) to reward to
them that trouble you, trouble.
(2) And to you the troubled relief, with us [Paul, Silas,
and Timothy] - at the revelation of the Lord Jesus from
heaven.”
The
Redeemer’s descent “from heaven” is spoken
of with primary reference to those who are alive and remain on earth. It is the lower atmospheric heaven of “clouds.” It is
parallel, I believe, with “meeting the Lord in air” of the
former epistle. It is the same
expression which is found, where the Lord Jesus is
treating of His return. “The same day that Lot went
out of
The
apostle founds his argument upon the nature of justice that dwells in God as
the Governor. That Day of the Lord is
one of the manifestation of His righteous judgment: Rom. 2. And justice means the
rendering to each according to his work: (1)
Woe, to unjustly persecuting; (2) joy
and reward, to those suffering for faith in God and His Christ.
Here
are the two opposite awards of justice to two morally opposed classes. And observe, - the doom of the persecutors is
first stated; probably, because
that truth would most quickly open the eyes of the sufferers to the true state
of the case.
The turning point of the
argument is now reached.
1. Mr.
B. Newton’s view is, - ‘That in Christ’s return there will be no secrecy. He reveals Himself in glory, to the men of
earth, as soon as He begins to leave the heaven.’
Against this set the
following texts:
(1) “He made darkness His secret place; His Pavilion round about
Him were dark waters and thick clouds of the skies:” Psa. 18: 11. (2) “In the time of
trouble He shall hide me in His Pavilion: in the secret of His Presence shall He hide me:”
Psa. 27: 5. (3) For those that fear and trust Him before
the sons of men, we read – “Thou shalt hide them in the Secret of Thy Presence, from the pride of man; Thou shall keep them secretly in a
Pavilion from the strife of tongues:” Psa. 31: 20. (4) “He that dwelleth in the
2. He [i.e., Mr. Newton]
translates Parousia by ‘Coming.’ It should be rendered ‘Presence.’ The
word never in itself means motion; though it is often placed in
circumstances which imply
motion. It signifies the Saviour’s stationary Secret Presence
in air, to which His people are caught up.
The proofs of this have been given in my (1) “Presence of the Christ, the centre of the Secret
Rapture, and of His glorious manifestation;”
and in my “Letter
to Pastor Frank, White:” Fletcher,
If
I remember right, the Revised Version either gives ‘Presence’ in the text, or in the margin of the places where it
occurs.
3.
We differ also in the sense to be given to “Revelation.” To Mr. B. N. ‘the Revelation’ of His Presence is only a synonym for His ‘Coming.’ We, say - that His
Presence is at first in secret, His revelation
succeeds it. His secret Presence is of blessing for His saints; the Manifestation of His Presence is for judgment of wrath on the Antichrist and His adherents. Christ
ascending went up in a cloud,
which shut Him from the eyes of the
disciples: Acts
1: 9.
He shall in like
manner return, as
the two angels testified.
We
too “shall be
caught away in clouds to meet the Lord:” 1 Thess. 4: 17.
As
the Saviour’s “revelation” of His Presence is for
wrath, it cannot take
place in the time of Gospel mercy. That is Paul’s argument in 2 Thessalonians 1. and 2: 1-4. Of the Antichrist Paul says –
“Whom the Lord
shall consume with the breath of His mouth, and paralyze with the manifestation-on-high of
His Presence:” 2:
8 (See Greek). And again – “At the revelation of the Lord Jesus from heaven with the
angels of His might, inflame of fire taking vengeance:” 2 Thess. 1: 8.
4. Once more Mr. B. N. differs, in supposing,
that the “Revelation
of the Presence” marks out the time
of mercy and blessing, to the persecuted
saints. He holds, that verse seven should be read - as
defining the time of reward to the troubled. - “To you the troubled rest with us, when the Lord Jesus shall be revealed from
heaven:” 2 Thess. 1: 7.
Now
does the passage so say? Just consider
the entire statement of the Holy Ghost, and it will be seen - that the apostle
is treating of destruction
falling on the troublers of the holy. “At the revelation of the Lord Jesus from heaven, with the angels of His might [who
execute His judgments: Matt.
13: 41, 42]. “Then [after that] shall
the
righteous shine out, as the sun in the kingdom of their Father:” 43.
“In flaming fire taking vengeance (1)
on them that
know not God [the heathen], and (2) on them that obey not the Gospel of the
Lord Jesus: 9. Who shall be punished with eternal destruction (proceeding) from
the face of the Lord, and from the glory of His might.”
This then manifestly gives the doom of the two classes
of Christ’s foes - in the immediate trouble sent on them; and then in their
endless woe. The Saviour is then showing
His “face” to His foes (See Greek). He is revealed.
The
tenth verse gives us the blessed
lot of the troubled for Christ’s sake. “When He shall have come
(1) to be glorified in His saints, and to be admired in
all them that, believed,*
(for our testimony among you was believed) in that
Day. Wherefore also we pray always for you, that
our God would count you worthy of this calling, and fulfil (in you) all good pleasure in goodness, and the work of faith with power:” 11.
*
The true reading.
Here,
then, we see, that the ruling principle of the passage is, - the different
effects on the lost, and on the approved, when justice steps in to administer
the affairs of men. In both notices of ‘the troublers’
and ‘the troubled,’ the ‘troublers’ and
their doom are put first: 6, 7.
“In that day,” is
the end of a parenthesis. Where does it begin?
“If, indeed, it be a righteous thing with God to recompense
to those who trouble you, trouble. And to you the troubled relief
with us.” ( (1) “At the revelation of the Lord Jesus … (2) … when He
shall, have come ) in that Day.”
Paul
is not here speaking of the Gospel-day of mercy - which is ‘this day’ - but of the coming Day of reward.
(1) “I am persuaded, that He [Christ] is able to keep that which I have committed to Him against
that day.” (2) “The Lord grant unto him [Onesiphorus,] that he may find mercy of the Lord in
that day:” 2 Tim. 1: 12, 18. (3) “Henceforth there is laid up
for me the crown of righteousness, which the Lord, the Righteous Judge, shall
give me in that day:” 4: 8.
The
millennial reward of the
saints occurs at a time somewhat later
than the indignation and destruction poured out in the
The Father has come down to
the Secret Presence.
“Now the Lord make you to increase and abound in love to one
another, and to all; that He may establish your hearts unblameable in holiness before
God, even our Father, in the Presence of our Lord Jesus Christ with all His saints:” 1 Thess. 3: 12, 13.
Christ our Lord comes first in secret for His saints: 1 Thess. 4. Then He comes
in glorious manifestation on high with His saints. “If ye then be risen with Christ
[in the immersion which follows upon faith] seek those things which are above, where Christ sitteth at the right
hand of God. Set your affection on
things above, not on things on the earth. For ye died, and your life
is hid with Christ in God. When
Christ, who is our Life, shall appear, then shall ye also appear with Hint in
glory:” Col.
3: 1-4. Now that will be true,
after Christ has judged the assembled ‘saints’ in His Secret Presence.
As
soon as that arrangement
is over – “the
manifestation of His Presence” to
the enemy and to the world, takes place: 2 Thess. 2: 8. After the
revelation of the Antichrist, “the Lord shall consume him with the breath of His mouth, and
shall paralyze him with the out-shining-on-high of His Presence.”
When is the sign of a Person’s
Presence needed!
When
the Person cannot be seen! Then this explains the Saviour’s reply to the
disciples’ question – “What shall be the sign of Thy Presence?” Now Jesus had said to His Jewish disciples -
“Ye shall not see Me, till ye say, Blessed is
He that cometh in the name of the Lord.” “Then shall appear the sign o the Son of man
in heaven” - is the answer. And the sign to the unready of the Church is
the taking of one to the Saviour’s Presence on high; and the leaving of
another: Matt. 24: 36-42.
The
Lord give His people grace to bow to the testimonies
of His Word!
THE END